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PREFACE

After the publication of The Two Books of Kings Explained, in the early part of the year 1905, several very favourable notices of that work appeared in various periodicals; and this fact, combined with the expressed wishes of some ministers and friends, induced the writer to attempt and carry to a completion a similar work on the books of Leviticus, Numbers, and Deuteronomy. And these were selected for the purpose, in order that the internal or spiritual sense of all the books of the Pentateuch might thus be before the public, and might show clearly the inner signification of all the laws of Moses.

With sincere thankfulness to the Lord, therefore, Who alone can enable any one to perceive, explain, and apply daily to life the hidden treasures of His Holy Word; and, at the same time, with due acknowledgments to those friends who have so highly appreciated the former work, the present volumes are now placed before the Church.

But some introductory and explanatory remarks are necessary. The general plan of this work is as follows: the summary of the spiritual sense of each chapter is placed first, so that the reader may have a general idea of its contents to begin with, and may thence proceed to the study of the particulars in each verse as given in the connected series, which immediately follows, printed in a parallel column with the text of the Revised Version, permission for its use having been kindly granted by the authorities of the universities of Oxford and Cambridge, all editorial responsibility, however, resting with the author. The advantage of this arrangement is obvious, as it affords a ready means of comparing, sentence by sentence, the internal sense of each verse with the text, and, besides this, adequately shows how well the continuity of the spiritual sense is sustained. And, indeed, this is not a slight advantage, as it is not always easy, when the mind is intent upon the sense of a particular part, to see that well, in connection with what goes before and with what follows. No doubt it is a spiritually profitable and delightful thing to be able to read a long portion of the Word itself and perceive the inner sense as we read, without much concerning ourselves with the literal sense, or appearing to notice it; but comparatively few have this faculty at present, and this is another reason why the aid here supplied is valuable. And in addition to this, the student who learns by means of this regularly written series to apprehend the connection and continuity of the spiritual sense, may thus be aided in following the order of that sense while reading the text; and as he becomes more and more familiar with the correspondences, and especially as he comes to understand the various spiritual principles that combine to make up the complex life of man, will he find himself enlightened concerning spiritual laws in relation to his own progress and regeneration.

Now these remarks are made to show the value of a connected statement of the internal sense expressed in ordinary language, and also to indicate the way in which any work like this may be studied with advantage. And lastly, on this point, if, as we know, the summaries of the internal sense written by Swedenborg himself, and the interesting general outlines thereof written by the Rev. John Clowes, M.A., and others, have been found so valuable, much more must a complete exposition be of use, if it is carefully expressed, in humble reliance on the Divine aid.

But before quite leaving this subject of the continuous connected series, one or two possible objections and difficulties connected with it may be noticed. For it may be asked why such a plan was not adopted in the writing of the Arcana Coelestia? That a continuous series is there given is evident, but it was not connected, so as to appear as such. The reason for this, however, is also evident. It was because the writer had not only to give and explain the internal sense of each verse and each sentence as he proceeded, but it was also necessary, in his case, to give abundant demonstrations from the Word as to the particular correspondences occurring; and this he did by sometimes covering several pages with illustrations of the signification of one expression, thus providing the means for interpreting the Word generally as well as specifically, in Genesis and Exodus. And, in addition, his first great work is taken up with an account of things concerning the other life, and with expositions of doctrines and important spiritual principles! But the very fact that he gives general summaries shows that the full series is involved, and can be worked out with proper care and expressed intelligently; and it is evident that this might be done with any of the Prophets, or with portions of the Psalms; for the Lord has provided that there should be power given to do this; for it is written : "A time is about to come when there will be illustration" (A.C. 4402³).

Again, it must be remembered that the connected series as given in ordinary language in the following work, although it involves, does not express, the full internal sense. Only the correspondential expressions of the Word itself can do both. And hence the internal sense, say, of any particular verse or sentence must itself be regarded as a summary. For ordinary language is not adequate to the full expression of Divine, celestial, and spiritual truths. But, on the other hand, care must be taken by no means to look upon the connected series as merely a commentary on the inner sense, and not a definite statement of it; for this would be a great mistake. And in order to see this, take here an illustration from the Arcana Coelestia: "And Abram went as Jehovah had spoken unto him, signifies that the Lord, in His Human, made progression to things Divine." Now is this a commentary on the internal sense? It is neither a commentary nor an explanation of it; but it is only a statement of what the internal sense is. And it is so in all the other cases where the writer makes similar statements, and afterwards explains them, and comments upon them. Exactly so it is, therefore, with every statement of the "contents of each verse," given in a regular manner throughout the chapters of this work. What is contained in the right-hand parallel columns all along is a continuous, or running statement of the internal sense in its series. And the illustration has been given in order that the reader may not confuse the explicit statements of what the spiritual sense of a verse is, with any explanation of them or commentary upon them that is afterwards given. The next division of this work consists of the references, with some notes combined. These are to the Arcana Coelestia, with a few exceptions, which occur in cases where the signification of certain terms has not been found there, or where a passage from some other book has been thought to be especially helpful. The order of the references also requires a word of explanation. Very often they are given separately at the end of the sentence, which states the internal sense as deduced from the correspondences, as in Lev. 1:7—8; but in other cases it has been found more convenient to give several references together, and indeed those relating to one whole verse at the end of it; and then the order is, as a rule, according to the order of the terms in the verse; and examples of this are to be seen in Lev. 23:12-13. Again, the reader will find that the references are not all given to demonstrate the correspondence of a term, or to show that Swedenborg himself has given us the explanation of certain passages, but often the place indicated illustrates some great spiritual principles involved in the verse under consideration. And again, the reason why the same reference is so repeatedly named is, not only because this is natural and easy, but because it shows that the general signification of a term is universally applicable, and also that the reader who consults, and wishes to develop any particular verse, may have all the particular correspondences before him.

And here it will be proper to observe that, by means of the references, and through them by means of the literal sense of the Word, which is written entirely in correspondences, the spiritual sense as contained in each verse, and stated in the right-hand parallel column, is truly doctrine from the word, being legitimately deduced from those correspondences; and is not the private opinion of the writer, any more than is a statement of the established laws of the material universe, legitimately deduced from the facts of that universe by a man of science like Sir Isaac Newton, the private opinion of that man of science.

The purpose of the notes, combined with the references, is, for the most part, to explain some points relating to doctrine, or to illustrate the spiritual sense; but those following the references at the end of each chapter are intended to form a fourth division of the work, involving a review of the subjects that have been explained, in order to show the application of the internal sense to the uses of life, and in connection with man's experience in regeneration.

I have been generously assisted in the reading of the proof-sheets by the Rev. Joseph Ashby of Southport, and he has my hearty thanks for his very valuable help.

H. M.
East Finchley, London, N.,
November 1911.

INTRODUCTORY NOTE

Having now completed the proofs of the internal sense of the book of Leviticus according to the law of correspondences as revealed by the Lord in the Arcana Coelestia; and having been greatly helped in the accomplishment of this work by perception from Him, according to the requirement in every case of difficulty, and indeed, in the interpretation of every sentence,—since it is well known that all life is continually from Him, with the power to perform every useful work, of whatever kind it may be,—it is next proposed to proceed in the same way with the book of Numbers, and as an introduction, to make some general remarks on the order in which the tribes of Israel are variously named in the Word, three distinct examples of which occur in the first two chapters. The twelve tribes signify the universal principles of good and truth from the Lord which make heaven and the church in man; and the various order in which they are named, indicates differences as to the state of man in the reception and application of those general and universal principles. "When the order commences from love, everything which follows thence, in genuine order, appears flaming : when, however, the order commences from faith, then everything which follows, in genuine order, appears lucid; but with every difference according to the things which follow. But, if not according to genuine order, everything appears obscure, with every difference. . . . Hence it is that the Lord gave answers by means of the Urim and Thummim, and that, according to the state of the case, they received answers by means of lights, and by the glittering thereof from the precious and transparent stones on which were inscribed the names of the twelve tribes, for, as has been stated, on the names were inscribed the universals of love and faith which are in the Lord's Kingdom, consequently the universals of flame and light whereby the things that belong to love and faith are represented in heaven," 3862.

Examples are then given of the different order of the tribes in different parts of the Word, showing that it is according to the subject in the internal sense, and among these the order of the encampment of the tribes as described in Num 2. And this order is particularly stated to be heavenly order, and the "camp of God" is said to signify heaven in another place, 4236.

Hence, then, we are sure that the general internal sense of this particular chapter is descriptive of heaven and the heavenly life; and we may be equally certain from this that the two orders in chap. 1. describe man's state in preparation for the heavenly life; and, in short, we may conclude that the first has reference to man in his state of instruction, and the second to his experiences when passing through regeneration, and when enduring spiritual temptations. And therefore it is to be observed that the first and second orders commence from faith, represented by Reuben, and the third from love, represented by Judah. Notice, also, that Levi does not appear at all in these three orders, the reason for which will be found in the spiritual teaching of chap. 1:49, 50, and in chap. 2:33. Again, it appears that the first order is not so perfect as the second, and that the second is not so perfect as the third, and yet that there is a general similarity, there being four triads in each order. If, however, the first order be considered, the triads will appear irregular, thus :

But in the second order we have :

This order, it will be seen, is more harmonious, and agrees altogether with the third, as far as the last six tribes are concerned, thus :

Now what does this indicate? It is that, during regeneration, the natural degree, internally and externally, is brought into heavenly order, as to the outward appearance, before the spiritual and celestial man. The man who is passing through regeneration is not as yet so perfect internally as he appears externally. His outward life is orderly because, generally speaking, he is compelling himself to do what is orderly, but still his motives are not altogether pure, and faith is still his leading principle, rather than charity or love: hence Reuben and Simeon and Gad, in the second order, precede Judah and Issachar and Zebulun. A man, in fact, must be reformed before he can be fully regenerated; and, on this account, the quality of his good works, represented particularly by Gad in these orders, will vary. At first they are merely natural, and so his name appears in the triad which denotes the external of the natural degree; next, they are from a principle of faith, and his name appears, therefore, under that of Reuben in the first triad of the second order; and lastly they are from love as well as faith, and consequently the name appears in the third order as the ultimate degree of the second triad. Thus the internal sense of these orders describes the varying states of the life of man during regeneration, and when it is completed; and we need only further remark that the tribe of Naphtali has its position constant in each order, because it signifies, first of all, simple resistance to evil, as arising from the fear of the consequences under the state of instruction; secondly, resistance from a principle of faith, and under temptations; and, lastly, as resistance to evil in the full state of freedom which properly belongs to the heavenly life. But he who is in good does not so much resist evil as he contemns it, because temptations have ceased with him, and he enjoys heavenly freedom, while yet the sphere of good itself, in which he is from the Lord, is a full protection against the incursion of evil. For evil spirits cannot endure the heavenly atmosphere, but flee away from it, on which account those who are in heaven enjoy an eternal sabbath; nor can they any more fluctuate between good and evil.

Numbers Chapter 1

Summary of the Spiritual Sense

1. There is revelation from the Lord by Divine Truth, that man ought to know from the Lord, who ordinates and arranges all his states, what his true quality is in general and in particular, by means of Divine Truth and by the instrumentality of the general principles of the church, each grounded in its own good, vers. 1-4.
2. These principles are described according to their quality, and their state as to spiritual and celestial life, and according to their specific quality in respect to intelligence in truth, the acquirement of the good of truth, and individual experience, vers. 5-19.
3. Concerning the quality of those who are in faith in the understanding; faith in the will; good works; celestial love; mutual love; the heavenly marriage; the new understanding of truth; the new will of good; the medium between the spiritual and natural man; the affirmation of truth; inmost natural delight; and resistance to evil, temptation and freedom thence, vers. 20-43.
4. Concerning the quality of the Spiritual Church, as to truths, in its entirety, vers. 44-46.
5. But, lastly, man cannot as yet know his quality as to good or charity, which ministers to the Lord, and to celestial good in all the changes which take place during regeneration, vers. 47-54.

The Contents of each Verse

References and Notes

1.  By the Lord speaking to Moses is denoted revelation from the Lord by Divine Truth, or the Divine Law, to the man of the Spiritual Church, 7010; in the wilderness of Sinai, denotes when he is in a state of obscure good, because truths are not, as yet, implanted in good, 8753; in the tent of meeting, denotes through the heavens, 3540³; on the first day of the second month in the second year, denotes in a state of faith about to be conjoined with charity, 5194; after they were come out of the land of Egypt, denotes a state of deliverance from evil by the Lord's work of redemption, 8866; and saying denotes perception, 1822.
2.  Taking the sum of all the congregation of the children of Israel, denotes that man ought to know, from the Lord, who ordinates and arranges all his states, what his true quality is, 10217; "by their families," denotes in general, when spoken of in relation to "houses" which are the particulars of those generals, just as families denote particulars, when spoken of in relation to nations which are the generals of those particulars, 1258; and according to the number of the names, every male, by their polls, denotes that the particular quality is discerned, from the births belonging to each name, or individual, by investigation, and according to a certain order, 725.
3.  From twenty years old and upward, denotes those who are in a state of intelligence, and in the good of truth, 10225; all that are able to go forth to war in Israel, denotes all who are prepared to engage in combat against evil, 1664; and Moses and Aaron numbering them by their armies, denotes that this quality is discovered from the Word, and by the influx of Divine Good, according to general and particular associated goods and truths, 7236.
4.  There being with Moses and Aaron a man of every tribe, every one head of his fathers' house, denotes by the instrumentality of the general principles of the church, each grounded in its own good, 1258.
5.  These being the names of the men standing with Moses and Aaron, denotes that the quality of the principles thus subordinated to Divine Truth and Divine Good, is as follows, 144: Reuben, denotes faith in the understanding, because he is named from seeing, 3863; and Elizur the son of Shedeur, denotes the foundation of the church derived from charity, because by Elizur is meant "God is my rock" and therefore he denotes faith which is the foundation of the church, 2760 preface; and by Shedeur is meant the field or the paps, and therefore he denotes charity, 6432; while by Elizur being the son of Shedeur is denoted that faith is derived from charity, 3703².
6. 3969; and Shelumiel the son of Zurishaddai, denotes giving interior peace with God, and founded on this protecting faith, because by shdumiel is meant the peace of God, and therefore he denotes this peace; and by Zurishaddai is meant " the Almighty is my rock," and therefore he denotes the foundation of this interior peace, 2760 preface.
7. 3880; and Nahshon the son of Amminadab, denotes the perception of truth derived from primary truth from good, because by Nahshon is meant a serpent, a foreteller, an enchanter, and therefore, as applied to celestial love, he denotes wisdom thence derived, or, in other words, the perception of truth from good, 197; and by Amminadab is meant the prince of the people, and therefore he denotes primary truth from good, 1482.
8.  Issachar denotes external celestial conjugial love, which is mutual love in the celestial heavens, and is named from rewards, 3956; and Nethanel the son of Zuar, denotes a state of profound humility which is the gift of God, because by Nethanel is meant the gift of God, and therefore he denotes truth from good, 2001; and by Zuar is meant little, and therefore, in connection with celestial love, he denotes a state of profound humility, Luke 12:32, 2715².
9.  Zebulon denotes the heavenly marriage, and he is named from cohabiting, 3960-1; and Eliab the son of Helen, denotes truth conjoined with good and derived therefrom, because by Eliab is meant God my father, and he therefore denotes truth conjoined with good; and it is assumed from the series that Helon denotes the good from which the truth denoted by Eliab is derived, 3703².
10.  Joseph denotes the inmost good of the Spiritual Church or Kingdom, and he derived his name from gathering and adding, 3969; this good is called celestial-spiritual, 3969; Ephraim denotes the new state of truth embodied in obedience to truth, derived from the love of good, he being named from fruitfulness, 5355, since by Elishama is meant God hearing, and therefore he denotes obedience to truth, 2542; and by Ammihud is meant the people of praise or confession, and therefore, like Judah, he denotes the love of good, 3880; and Manasseh denotes the new will of good, embodied in the love of reward as if from self, the knowledge of the truth, and separation from evil, all derived from the Lord through the work of redemption, he being named from forgetfulness, 5351, since by Gamaliel is meant the recompense of God, or the camel of God, or weaned of God, and therefore he denotes the love of reward as if from self, 3816, the knowledge of the truth, 2647; and by Pedahzur is meant saviour strong and powerful, or the stone of redemption, and therefore he denotes that the things signified by Gamaliel are derived from the Lord through the work of redemption, 2760 preface.
11.  Benjamin denotes the truth of the spiritual heaven, the medium between the spiritual and the natural, and is named from the right hand, 4592; and Abidan the son of Gideoni denotes truth from good, springing from opposition to evil, because by Abidan is meant "my father is judge," and therefore he denotes truth, conjoined with and proceeding from good, 3923; and by Gideoni is meant he that bruises or breaks, or the cutting off of iniquity, and therefore he denotes opposition to evil, 9163.
12.  Dan denotes the truth of the natural man which is the affirmation of truth, he being named from judging, 3923; and Ahiezer the son of Ammishaddai, denotes truth grounded in good which aids, derived from Divine Truth which protects man in temptations, because by Ahiezer is meant the brother of assistance, and therefore he denotes good which aids, 8652; and by Ammishaddai is meant the people of the Almighty, and therefore he denotes Divine Truth which protects man in temptations, 1992.
13.  Asher denotes inmost natural delight, he being named from blessedness, 3939; and Pagiel the son of Ochran, denotes opposition to evil by the power of Divine Truth, and derived from a state of spiritual trial and affliction, because by Pagiel is meant the prevention of God, or the prayer of God, and therefore he denotes opposition to evil by the power of Divine Truth, 2535, and by Ochran is meant a disturber, or one who causes disorder, and therefore he denotes a state of spiritual trial and affliction, 5222.
14.  Gad denotes good works, or the good of life, the word meaning a troop, 3934; and Elisaph the son of Deuel, denotes the perfection of good and truth in act, derived from the revelation of truth from God, because by Elisaph is meant increased of God, and therefore he denotes what gives perfection, 4981, and by Deuel is meant the knowledge of God, and therefore he denotes the revelation of truth from God, 8944.
15.  Naphtali denotes resistance to evil, temptation, and freedom thence, his name being derived from struggling, 3928; and Ahira the son of Enan, denotes a principle of good derived from the Divine Word; for by Ahira is meant the brother of the shepherd, or the brother of iniquity, and therefore he denotes, in this place, a principle of good, 343; and by Enan is meant rich in springs or fountains, and therefore he denotes the Word which is the fountain of living waters, 3424.
16.  These being they that were called of the congregation, denotes the general truths of the church, because there was one leader from each of the tribes, 3858; called of the congregation, denotes presence, and influx, and hence arrangement by the Lord according to the state of the church, 6338, and thus in this case, according to order during a state of instruction as a preparation for spiritual conflict, ver. 3; princes of the tribes of their fathers, denotes primary general truths derived from good, 3703² ; and their being heads of the thousands of Israel, denotes principles of good and truth upon which all subordinate goods and truths depend, as the body depends upon the head in the human frame, 3728. But it is said, "having relation to the celestial, spiritual and natural degrees of his mind," because this is involved in the signification of the various leaders or princes.
17.  Moses and Aaron taking these men which were expressed by name denotes that these are subordinate to Divine Truth and Divine Good, having each a specific quality, 144.
18.  Assembling all the congregation together, on the first day of the second month, denotes that these truths are to be arranged under good during the process of regeneration, 900; declaring their pedigree after their families by their fathers' houses, denotes according to the state as to their spiritual and celestial life, 7833; according to the number of the names, denotes according to their specific quality, 144; from twenty years old and upward, denotes in respect to intelligence in truth and the acquirement of the good of truth, 10225; and by their polls, denotes individual experience, 10218.
19.  As the Lord commanded, so Moses numbering the Israelites in the wilderness of Sinai, denotes that this can only be done by the Lord Himself from His Divine Love by His Divine Truth, when man is passing from a state of instruction in which he is in obscure good from deficiency of truths, to a state of regeneration in which he advances towards a state of good, 8753.
20.  The children of Reuben, denote those who are in faith in the understanding, 145; Israel's firstborn, denotes priority according to spiritual birth, 3325; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes, according to its specific quality, 144; by their polls, and every male, denotes as to individual experience, 725; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
21.  Those that were numbered of the tribe of Reuben being forty and six thousand and five hundred, denotes quality, according to ordination and arrangement, of truth confirmed by victories in temptation, both as to understanding and will in all fullness, because Reuben denotes faith in the understanding and thus truths, 3863; being numbered, denotes ordination and arrangement, 10217; forty thousand, denotes victory in temptation as to the understanding, 737683; and five hundred, denotes in all fullness, 10253.
22.  The children of Simeon, denote those who are in faith in the will, or obedience, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; those that were numbered according to the number of the names, denotes according to specific quality, 144; by their polls, denotes as to individual experience, 725; from twenty years old and upward, denotes as to intelligence in truth, and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare which is temptation, 1664.
23.  Those that were numbered of the tribe of Simeon being fifty and nine thousand and three hundred, denotes that such have a quality according to ordination and arrangement of incipient conjunction, and completeness as to truths, because Simeon denotes faith in the will, or obedience, 3869; being numbered, denotes ordination and arrangement, 10217; fifty-nine thousand, denotes incipient conjunction, that is, of truth with good, since it is just below sixty, which denotes fullness, 5335, and nine itself denotes incipient conjunction, 5955.
24.  The children of Gad, denote those who are in good works, or in the good of life, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial experience, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare which is temptation, 1664.
25.  Those that were numbered of the tribe of Gad, being forty and live thousand six hundred and fifty, denotes that the quality of good works, as to ordination and arrangement, is fullness of the conjunction of good and truth through temptations, because Gad denotes good works, 3934; forty-five thousand, denotes conjunction, since it is compounded of five and nine, 2269; six hundred, denotes temptations, 2252.
26. 3880; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptations, 1664.
27.  Those that were numbered of the tribe of Judah, being three score and fourteen thousand and six hundred, denotes that the quality of such, according to ordination and arrangement, is a state of rest add peace, arising from the conjunction of good and truth through victory in temptations, because Judah denotes celestial love, 3880; being numbered, denotes ordination and arrangement, 10217; three score and fourteen thousand, or seventy-four thousand, denotes the conjunction of good and truth, with a state of rest and peace, 1686; and six hundred denotes through victory in temptations, 737.
28. 3956; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
29.  Those that were numbered of the tribe of Issachar being fifty and four thousand and four hundred, denotes that such have a quality according to ordination and arrangement, of full conjunction is to good and truth in the external celestial heaven, resulting from a state of rest and peace internally, because Issachar denotes mutual love in the external of the celestial heaven, 3956; being numbered, denotes ordination and arrangement, 10217; fifty-four thousand, denotes the conjunction of good and truth in the external of the celestial heaven, 1686; and four hundred, denotes "arising from a state of rest and peace internally," since it signifies the state and duration of temptations, also the conjunction of good and truth, and thence the conjunction of the internal with the external completed, which is a state of the cessation of temptations, and consequently of rest and peace, 4341.
30.  The children of Zebulon, denote those who are in the heavenly marriage, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
31.  Those that were numbered of the tribe of Zebulun being fifty and seven thousand and four hundred, denotes that such have a quality according to ordination and arrangement of fullness of the conjunction of the celestial and spiritual heavens, producing rest and peace in the spiritual and natural degrees as well as the celestial, because Zebulun denotes the heavenly marriage, 3960; being numbered, denotes ordination and arrangement, 10217; fifty-seven thousand, denotes fullness of the conjunction of the celestial and spiritual heavens, 10360; and four hundred, denotes also conjunction, that is, of the spiritual and natural degrees or heavens, 4341.
32.  The children of Joseph, denote the inmost good of the spiritual kingdom called the celestial of the spiritual, 3969; the children of Ephraim, denote those in the new understanding of truth, 5355; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
33.  Those that were numbered of the tribe of Ephraim being forty thousand and five hundred, denotes that such have a quality according to ordination and arrangement, of fullness of the perception of good and truth as the result of spiritual conflict and victory, because Ephraim denotes the new understanding of truth, 10217; five hundred, denotes fullness, and it is said "of the perception of good and truth," since it relates to those in the new understanding of truth, 10253; and forty thousand, denotes spiritual conflict and victory, 730.
34.  The children of Manasseh, denote the new will of good, or those who are in the new will of good, 5351; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
35.  Those that were numbered of the tribe of Manasseh being thirty and two thousand and two hundred, denotes that such have a quality, according to ordination and arrangement, of completeness of conjunction of charity and faith, because Manasseh denotes the new will of good, 10217; and thirty and two thousand and two hundred, denotes completeness of conjunction as to charity and faith, 5194.
36.  The children of Benjamin denote those who are in the inmost truth of the spiritual man, called the spiritual of the celestial, and the medium between the spiritual and the natural, 4592; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 10217; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
37.  Those that were numbered of the tribe of Benjamin, being thirty and five thousand and four hundred, denotes quality, according to ordination and arrangement of fullness of rest and peace for the natural man, as the result of its conjunction with the spiritual through the activity of ultimate spiritual life, because Benjamin denotes spiritual truth and the medium between the spiritual and natural, 4592; being numbered denotes ordination and arrangement, 10217; thirty-five thousand denotes fullness of rest and peace, since thirty-five is compounded of five and seven, 1988¹; and four hundred denotes the conjunction of the spiritual and the natural through the activity of the ultimate spiritual life, which is denoted by Benjamin, 4341.
38.  The children of Dan denote those who are in the affirmation of truth in the natural man, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
39.  Those that were numbered of the tribe of Dan, being threescore and two thousand and seven hundred, denotes that such have a quality according to ordination and arrangement, of fullness of the conjunction of truth with good in the natural man, producing a state of holiness and peace there, because Dan denotes those who are in the affirmation of truth, 3923, being numbered denotes ordination and arrangement, 10217; three score and two, or sixty-two, thousand, denotes fullness of the conjunction of truth with good in the natural man, 5194; and seven hundred denotes a state of holiness and peace, 1988¹
40. 3939; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 10217, from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
41.  Those that were numbered of the tribe of Asher, being forty and one thousand and five hundred, denotes that such have a quality, according to ordination and arrangement, of delight derived from a full course of spiritual temptations, a new state, and full conjunction with truths affirmed, because Asher denotes a full state of natural delight, 3939; being numbered denotes ordination and arrangement, 10217; forty denotes a full course of spiritual temptations, 730; the one added to the forty, denotes a new state following, 9296⁵; and five hundred denotes a full conjunction of good with truths affirmed, 10253.
42.  The children of Naphtali denote those who are in resistance to evil, temptation, and freedom thence, 3928; their generations, denotes desiring regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 10217; from twenty years old and upwards, denotes as to intelligence in truths, and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
43.  Those that were numbered of the tribe of Naphtali being fifty and three thousand and four hundred, denotes that such have a quality, according to ordination and arrangement, of fullness and completeness as to good conjoined with truth, and perfect freedom even in ultimates, because Naphtali denotes resistance to evil, temptation, and freedom thence, 3928; being numbered denotes ordination and arrangement, 10217; fifty-three thousand denotes fullness and completeness as to good conjoined with truth, 2788; and four hundred denotes conjunction with perfect freedom even in ultimates, 4341.
44.  These being they that were numbered, denotes that all these involve the particular truths of the church, which are ordinated and arranged, 10217; Moses and Aaron denote Divine Truth and Divine Good, 9946; and the princes of Israel being twelve men, each one for his fathers' house, denotes man's co-operation in the process of regeneration by means of primary truths, each grounded in its own good, ver. 4.
45.  All they that were numbered of the children of Israel, denotes that thus truths and goods are ordinated and arranged with the man of the Spiritual Church, 1654; by their fathers' houses, denotes according to primary good, 7833; from twenty years old and upward, denotes commencing from an intelligent perception and reception of the truths and goods of faith, 10225; and all that were able to go forth to war in Israel, denotes proceeding through conflicts against evil, 1664.
46.  Even all they that were numbered being six hundred thousand, and three thousand and five hundred and fifty, denotes that, by this process, man acquires, through a full course of temptation, perfection of character both as to truth and as to good or as to understanding and will, 2252.
47.  The Levites, after the tribe of their fathers, not being numbered among the children of Israel, denotes that, as yet, man is not permitted to know his quality as to love and charity, 10217.
48.  The Lord speaking to Moses, saying, denotes that it is according to Divine Good, giving perception to those who are in Divine Truths, 1822.
49.  The tribe of Levi not being numbered, nor their sum taken among the children of Israel, denotes that man, at first, shall not be in his true order and arrangement as to good, and that neither can he know his genuine quality as to good, by means of truths, 683.
50.  Appointing the Levites over the tabernacle of the testimony, and over all the furniture thereof, and over all that belongs to it, denotes that good shall minister to Divine Truths, as to internals, as to interiors, and as to externals, 9503; the Levites bearing the tabernacle and all the furniture thereof, denotes that all procedure and progress shall be according to good internally and externally, because motion from place to place signifies change of state. 1457, the Levites signify good, or love, 3875, and since the tabernacle denotes good which is internal, its furniture denotes truths which are external, 2576; and ministering to the tabernacle, and encamping round about it, denotes that good shall be primary as proceeding from the Lord by the Word through the heavens, because the tabernacle denotes the heavens, 10083; and the Levites encamping in the first place round the tabernacle denotes what is primary, and also orderly arrangement, 4236.
51.  When the tabernacle sets forward, the Levites taking it down, and when it is pitched, the Levites setting it up, denotes that when changes of state occur in the course of regeneration, the old states shall pass away, and the new state shall be inaugurated according to good, 153; and the stranger coming near being put to death, denotes "by no means according to truth separated from good, for a state of truth without good is a state of spiritual death," 2687.
52.  The children of Israel pitching their tents, every man by his own camp, and every man by his own standard, according to their hosts, denotes that the man of the church will take up his position, during regeneration, according to the state of good in which he is as in general principles, and of truth as agreeing therewith; and this as to particulars and generals together, 7236.
53.  The Levites pitching round about the tabernacle of the testimony, denotes that love and charity shall be the central principles immediately subordinate to Divine Truth proceeding from the Lord through the heavens, 9503; that there be no wrath upon the congregation of the children of Israel, denotes in order that man may not be averted from Him, 3654; and the Levites keeping the charge of the tabernacle of the testimony, denotes that love and charity shall be the governing principles in heaven and the church whose inmost is Divine Truth from the Lord Himself, 9503.
54.   "Thus did the children of Israel; according to all that the Lord commanded Moses, so did they," denotes that thus the man of the church is obedient to Divine Good manifested in Divine Truth, and is established in the heavenly life, 3654, 2001, 5486, 7010.

Discussion

It is not the province of this work to provide an elaborate reply to the merely rationalistic views on the Word, or to the arguments of the Higher Criticism, as to the character and origin of its various parts; but as our subject is the development of the spiritual teaching thereof, we adhere, as a rule, to that. We cannot refrain, however, from pointing out and emphasizing the integrity of the literal sense. For if the literal sense has not been preserved since it was written, as to all its particulars, then it follows that it will not be a proper vehicle for the conveyance of the spiritual sense; and, moreover, if it is not, generally speaking, true history, then we have no authentic history of the states of the ancient churches, of the lives of the patriarchs, of the Israelites and their worship, of the Lord Himself in human life, or of the first establishment of the Christian Church, with the promise of its revival in the consummation of the age. It is as important, therefore, to recognize and acknowledge that, on the one hand, the Word in its literal sense is true history, and the work of the Lord, as it is, on the other, to understand and apply to life the spiritual sense, 13. And this first chapter in the book of Numbers, considered in its connection with the last chapter of the book of Leviticus, supplies us with another example of the continuity of the Word, because both have reference to the same subject internally, if not quite to the same subject externally. Now this is evidently not the effect of an accident, but is really owing to the continuation of the series in the internal sense. For the literal sense is the result of the internal sense, and thence corresponds to it. The estimation, therefore, in Leviticus and the numbering in Numbers, refer respectively to internal and external things. The former is a valuation as to capacity for worshiping the Lord, and the latter as to capacity for engaging in the conflict of temptation.

Now, one of the most profound, comprehensive, and practical of the doctrines of the Word and the teachings of the Writings of the church is that man is created and regenerated into the image and likeness of the Lord; and that on this account heaven, taken all together, resembles one Grand Man; that every society in heaven is a man in a less form; and that every angel is a man in the least form; from all which it follows that all men are created, and each man is created, with a capacity for heaven, while at the same time no one is created or born, distinctly, for heaven or for hell, but the final condition of each must be the result of his own free choice, all this being involved in the idea of a human being. And from this we may see how the twelve sons of Jacob, and thence the twelve tribes of Israel, may represent all human beings, while, also, each human being, or each angel, may be a miniature heaven, and yet have a specific quality or ruling love of his own, just as no single son or tribe represented and signified exactly the same general principle. And when we come to see, also, that no two human beings can be exactly alike to eternity, because of the infinity of the Creator, and because no one born can possibly have the same hereditary basis as another, we also see why, in the Word, the signification of each tribe is not always exactly the same. For the Word is infinite as well as the Lord, and, therefore, the infinite meaning of each tribe cannot be denied. And thus, to take one or two examples, the faith in the understanding, denoted by Reuben, or the resistance to evil denoted by Naphtali, cannot be exactly the same in two persons; and yet the correspondence is exact and true and good. And this should convince each of us of his own importance in the best sense, and induce each of us above all things to be himself from the Lord by earnest, constant, and patient endeavour.

Next, we want a comprehensive and practical view of the series of things so often unavoidably repeated, and yet in each case expressing a different quality, according to the tribe in connection with which it is used.

Natural generations represent spiritual regenerations, or the new birth (John 3:5). To attain to heaven we must be born again, or from above; that is, from the Lord or by the Spirit, and through our own co-operation, by means of the truths of the Word, which are like the water that cleanses, and also quenches the thirst. Do not let any one imagine, then, that either the Spirit will do without the water, or the water without the Spirit. For there must be both. Hence, then, the things that we all require are the constant acknowledgement of the Lord, and the constant practice of the truth, even, as it were, by our own effort (Matt 7:21).

But there are, in heaven, families and houses, that is, general and particular states of good. And we cannot separate these, although they are to be distinguished. We must belong, for example, to some heavenly society, and, also, we must have our own specific use or function in it. How relatively imperfect are the associations of this world; and how often does it happen that a person has a business in which he is engaged many years, or throughout life, which is quite uncongenial. But it is not so in regeneration, nor will it be so in heaven. Can we imagine anything so delightful as right associations, and the perfect suitability of the function to the person, and of the person to the function? Now this makes us understand how heaven is what it is from state, and not from place. And therefore the Lord leads the regenerating man, by a way that he knows not, into this true liberty of the children of God, even through the adverse circumstances in which, nevertheless, he is faithful and obedient.

Again, by their polls, every male, must join the army of the Lord. This means that a man must do so, as to his own particular understanding of truth, and as to his own life thence derived, because the new life is formed by truths, into which good is insinuated by the Lord; for the life which a man has by natural birth cannot be regenerated, and vitiates the truths first received into the memory and understanding. The reason is, because it is the selfish life. And hence it is said, "by their polls," every male, evidently involving good conjoined with truth, by the removal of evil internally, since faith in the best sense implies this, 30, and the polling, or counting by heads, involves the influence of good in the selection and arrangement of truths, 3728. The practical teaching here involved, therefore, is that each ought carefully to cultivate his own capacity for good.

But, further, the male must be from twenty years old and upward, rind this, as we have already seen, denotes a state of intelligence as lo truths; and he must be able to go forth to war, or, spiritually, to engage successfully in temptations. What a very extensive and active life do these two requirements include! He is not intelligent as to truths, who is simply a great man of science, or a natural philosopher, or even a great theologian. Very few indeed, comparatively, can be such. But every one is intelligent in truths, if he only knows a few, and at the same time knows how to use them from the best and highest motives. And hence it is said of the king that should one day reign over the Israelites, "He shall not multiply horses to himself," because the horse denotes intelligence, and multiplying horses signifies intelligence that is active from selfish motives, or for the sake of worldly glory. And then, again, consider what is implied in spiritual conflicts of the right kind. A man who has a strong natural tendency to be passionate, has been known suddenly to restrain, and apparently to overcome that tendency from a strong selfish desire not to offend a person in whose presence he was; and thus to overcome the temptation, as we might say; but this was not properly a spiritual temptation, which requires that the person tempted should resist evil, because to do evil is to sin against the Lord; because he loves the truth; or because he desires to be good.

With regard to the signification and order of the tribes, we do not need to say more than is contained in the introductory note; but it is necessary to consider the numbering of each tribe. Spiritually to number is to perceive the quality of things; and, of course, the power to do this is from the Lord. And it is interesting to observe, in this chapter, that the numbers of each of the tribes do describe its quality in harmony with the signification of the tribe. And this is easily ascertained by going through the series of the internal sense of each verse and making the comparison, at the same time noting that the correspondence of each number is according to the signification of the fundamental numbers in each case, as the references show. And this holds good not only as to each tribe, but also as to all the tribes taken together in ver. 46.

The great lesson, therefore, that we may all learn from the study of this subject, is that names and numbers are particularly applied and accepted, in the Word throughout, to the requirement of the internal sense; and yet that, by Divine Providence, they are harmonious also in the literal sense, since the sum of all the numbers in each tribe is exactly equal to the total number for all the tribes together. Now some people, while admitting a general providence, are not disposed to think that there is a particular providence in regard to all things, although we are assured that the very hairs of our head are numbered, in order to impress this upon us. But the government of the Infinite Lord is not like that of an earthly sovereign, who rules by means of subordinate officials; for this is contrary to a just and intelligent idea of the Infinite. The Lord, therefore, rules in particulars as the Infinite and not as the finite, at the same time that there is also an orderly subordination on account of Divine Providence being general as well as particular. And hence we arrive at the truth that the Lord's operation is as much in particular things, as in general things, and that He cares for each individual as much as for the whole community. And, undoubtedly, the more we realize this particular providence of the Lord, the more we shall feel content in Him. But if we indulge the notion that, so to speak, He is too busy in governing generally to watch over ourselves and provide for us, it follows that we must fall into doubts and anxieties. We have only to look back over our own lives, however, in order to discover that unless we had been particularly taken care of, we should certainly have been ruined by our own waywardness and folly. And this is felt even by the angels, 868. We cannot think, therefore, that any human being either in heaven or in hell is not constantly protected by the infinite mercy and lovingkindness of the Lord in a most particular manner. And all this happens without interfering in the slightest degree with the proper exercise, by every one, of his own life.

But now, there is one more point which has not been considered. It is that the tribe of Levi was not permitted to be numbered along with the other tribes, but, as we shall see, afterwards distinctly by itself. What, then, does this indicate spiritually? It is that, during regeneration, no one can know fully what his true spiritual position is. That is, no one can discern his own particular good, except very obscurely, in this life. For it is good, or charity, or love, which is specifically denoted by the tribe of Levi. But this want of perception, which is sure to cease in the end, need not discourage us. It arises from our imperfect preparatory states; and every one knows that, in his early life, he had not any idea, even of his natural capacities, such as he knows them to be later on in life. In due time, therefore, we shall reap the reward of all our earnest labours to attain to the higher life, if we faint not.

Numbers Chapter 2

Summary of the Spiritual Sense

1. Revelation is made that each individual of the Spiritual Church has his specific position in his own heaven according to the general principles thereof, vers. 1-2.
2. There are four general principles, namely, celestial love, ver. 3; faith from charity, ver. 18; and the affirmation of truth in the natural degree, ver. 25.
3. Their principles of action are as follows: Truth immediately proceeding from good; faith from charity which is the foundation of the church; obedience to truth from the love of good; and truth which aids, derived from Divine Truth which protects man in temptations, vers. 25.
4. All changes of state with the angels and with the man of the church are effected from the central principle of love, ver. 17.
5. The general quality, according to ordination and arrangement by the Lord, of those in the four leading divisions is described, as well as the quality of each division subordinate to these, and the quality of the whole heaven or of the whole church taken together, vers. 4-32.
6. But good itself, apart from truth, cannot be known as to its quality, ver. 33.
7. And thus the angels are always obedient to Divine Truth, or to the laws of Divine Order; and they become more and more perfected according to the ordination and arrangement of truths as depending on the state of good, ver. 34.

The Contents of each Verse

References and Notes

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 9946; and by saying is denoted perception, 1822.
2.  The children of Israel pitching every man by his own standard, with the ensigns of their fathers' houses, denotes that each individual of the Spiritual Church has his specific position in his own heaven, according to the general principle thereof, and according to the truth derived from its corresponding good, 683; and over against the tent of meeting pitching round about, denotes subordinate to essential Divine principles, which are immediately from the Lord, and make heaven, 2973³.
3. 9668; the camp, denotes orderly arrangement in heaven, 3880; the standard, denotes the truth immediately proceeding, because it denotes protection from faith conjoined with love, 8624; according to their hosts, or armies, denotes according to genera and species of good in truths, 7236; and the prince of the children of Judah being Nahshon the son of Amminadab, denotes that the primary principle from which they act is this truth immediately proceeding from good, chap 1:7.
4.  The host of Nahshon, and they that were numbered of them, being three score and fourteen thousand and six hundred, denotes that their universal quality according to ordination and arrangement is a state of rest and peace, arising from the conjunction of good and truth through victory in temptation, chap 1:27.
5.  Those that pitch next being the tribe of Issachar, denotes that those who are in mutual love, which is celestial conjugial love, have their position in the spiritual degree of the third heaven, 3956; and the prince of the children of Issachar, being Nethanel the son of Zuar, denotes that the general principle from which they act is the good of inmost truth derived from inmost love, which is a state of profound humility, chap 1:8.
6.  The host of Nethanel and those that were numbered of them being fifty and four thousand and four hundred, denotes that their universal quality according to ordination and arrangement, is full conjunction as to good and truth, resulting from a state of celestial love and peace internally, chap 1:29.
7.  The tribe of Zebulun, denotes those who are in the heavenly marriage, which is the conjunction of goodness and truth, have their position in the ultimate degree of the third heaven, and are also the medium of the conjunction between the third heaven and the middle heaven, 3960-1; the prince of the children of Zebulun being Eliad the son of Helon, denotes that the general principle from which they act is truth conjoined with good and proceeding from it, chap 1:9; and the reason why Issachar and Zebulun, denote, respectively, those who are in the middle and ultimate degrees of the third heaven is because they were a part of the camp of Judah, who denotes celestial love, 3880.
8.  The host of Eliab, and those that were numbered thereof being fifty and seven thousand and four hundred, denotes that their universal quality, according to ordination and arrangement, is full conjunction as to good and truth in the celestial heaven, including the same between the celestial and spiritual heavens, with a state of rest and peace in the Spiritual and natural degrees as well as in the celestial, chap 1:31.
9.  All that were numbered of the camp of Judah being a hundred thousand and fourscore thousand and six thousand and four hundred, according to their hosts; and their setting, forward first, denotes that the quality of the third heaven from celestial love is perfection of good and truth in conjunction, acquired through a full course of spiritual combat and victory, in orderly arrangement, celestial love really ruling both in the course of regeneration, and in the progressions of life in heaven to eternity; because Judah denotes celestial love, 3880; a hundred thousand and fourscore thousand, or one hundred and eighty thousand, denotes a full state of temptations, 4617; eighty-six also denotes celestial good acquired by means of temptations, 4341; the camp, denotes orderly arrangement, 4236; and it is said "celestial love really ruling both in the course of regeneration and in the progressions of life in heaven," since the number named in this verse, is the total of the numbers named for the three tribes both in this chapter and in chapter i.; and the camp of Judah first setting forward also involves the same truth, 3324.
10. 9684; the camp, denotes orderly arrangement in heaven, 4236; Reuben, denotes faith from charity and conjoined therewith, 8624; according to their hosts, or armies, denotes according to genera and species of good and truth, 7236; and the prince of the children of Reuben being Elizur the son of Shedeur, denotes that the general or primary principle from which they act is faith from charity which is the foundation of the church, chap 1:5.
11.  The host of Elizur and those that were numbered thereof being forty and six thousand and five hundred, denotes that their universal quality, according to ordination and arrangement is truth confirmed by victory in temptation both as to understanding and will in all fullness, chap 1:21.
12.  Those that pitch next being the tribe of Simeon, denotes that those who are in the principle of obedience from the good of truth, have their position in the middle degree of the middle heaven, 3869; and the prince of the children of Simeon being Shelumiel the son of Zurishaddai, denotes that the primary or general principle from which they act, is obedience giving peace with God, and founded on the power of faith from charity, chap 1:6.
13.  The host of Shelumiel and those that were numbered of them being fifty and nine thousand and three hundred, denotes that their universal quality according to ordination and arrangement is incipient conjunction and completeness as to truths, chap 1:23.
14.  The tribe of Gad, denotes that those who are in good works, not from simple obedience, as in a state of instruction, nor from a principle of faith, as in the course of regeneration, but from the conjunction of faith and charity, have their position in the ultimate degree of the second or middle heaven, 3934; the prince of the children of Gad being Elisaph the son of Reuel, denotes that the general principle from which they act is the perfection of good and truth in conjunction derived from revelation, or from Divine knowledge, now seen from a state of charity, chap 1:14; and the reason why Simeon and Gad, denote, respectively, those who are in the middle and ultimate degrees of the second or middle heaven, is because they were a part of the camp of Reuben, who denotes faith from charity, 3863².
15.  The host of Elisaph, and those that were numbered of them being forty and five thousand and six hundred and fifty, denotes that their universal quality, according to ordination and arrangement, is fullness of the conjunction of good and truth through temptations, chap 1:25.
16.  All that were numbered of the camp of Reuben being a hundred thousand and fifty and one thousand and four hundred and fifty according to their hosts; and then setting forward second, denotes that the quality of the second or middle heaven from faith conjoined with charity is fullness as to these, in that conjunction, as distinguished from the fullness of celestial love in the inmost heaven. Reuben, denotes faith from charity, 3863²; one hundred and fifty, denotes the end of the old church or state and the beginning of the new church or state, 813, and therefore it also denotes the end of the state of being regenerated and the beginning of the new or heavenly state, and thus fullness, it being also a multiple of fifty, 5291, besides which the addition of one intensifies this idea of fullness, and implies also newness of state, 8400; four hundred and fifty, denotes conjunction and fullness, 4236; according to their hosts, or armies, denotes according to the genera and species of good and truth, 7236; and their setting forward second, denotes as distinguished from the fullness of celestial love in the inmost heaven, who set forth first, ver. 9.
17.  The tent of meeting setting forward with the camp of the Levites in the midst of the camps, denotes that all changes of state with the man of the church, and with the angels, are effected from the central principle of love, which is immediately from the Lord, because by the tent of meeting are denoted the principles that make the church and heaven, 3540'*, by its setting forward is denoted a change of state, or progression, 3335, the camp denotes in orderly arrangement, 4236, and by the camp of the Levites in the midst is denoted the central principle of love from the Lord, 3877; and as they encamp so their setting forward every man in his place by their standards, denotes that yet progress in individual life is at once in freedom and in harmony with general truths, because by "as they encamp," is denoted orderly arrangement by the Lord, 3335, by each man in his place is denoted according to individual good, or love and thus in freedom, 2625, and being by their standards, denotes in harmony with general truths, and thus under Divine protection, 8624.
18.  The west denotes the obscure good of the ultimate heaven which is celestial-natura50:3708, 9755; the camp denotes orderly arrangement in heaven, 4236; Ephraim denotes those who are in faith from charity, in truth from good, or in intelligence from affection in the inmost of the natural man, 5355; the standard denotes truth, 8624; according to their hosts, or armies, denotes according to genera and species of good and truth, 7236; and the prince of the children of Ephraim being Elishama the son of Ammihud, denotes that the general principle from which they act in obedience to truth from the love of good, chap 1:10.
19.  The host of Elishama and those that were numbered of them being forty thousand and five hundred, denotes that their universal quality according to ordination and arrangement, is fullness of the perception of good and truth as the result of conflict and victory in temptations, chap 1:33.
20.  The next to him being the tribe of Manasseh, denotes that those who are in the new will of good in the natural man, have their position in the middle degree of the ultimate heaven, 5351; and the prince of the children of Manasseh being Gamaliel the son of Pedahzur, denotes that the general principle from which they act is the love of reward as if from self, the knowledge of the truth, and separation from evil, derived from the Lord through the work of redemption, chap 1:10.
21.  The host of Gamaliel, and those that were numbered of them being thirty and two thousand and two hundred, denotes that their universal quality according to ordination and arrangement, is fullness of the conjunction of charity and faith, chap 1:35.
22.  The tribe of Benjamin, denotes that those who are in the life of truth derived from good in the natural man, have their position as the medium between the interior natural and the exterior, or between the interior celestial-natural and the exterior spiritual-natural in the ultimate heaven, 4592; the prince of the children of Benjamin being Abidan the son of Gideoni, denotes that the general principle from which they act is truth from good springing from opposition to evil, chap 1:11; and the reason why Manasseh and Benjamin denote, respectively, those who are in the middle and ultimate degrees of the ultimate heaven, is because they were a part of the camp of Ephraim, who denotes those in faith from charity in the inmost of the natural man, 5355.
23.  The host of Abidan, and those that were numbered of them being thirty and five thousand and four hundred, denotes that their universal quality, according to ordination and arrangement, is fullness of rest and peace for the natural man, as the result of conjunction with the spiritual, through the activity of ultimate spiritual life, chap 1:37.
24.  All that were numbered of the camp of Ephraim being a hundred thousand and eight thousand and a hundred according to their hosts; and their setting forth third, denotes that the quality of the ultimate heaven as to the celestial of the natural, from faith conjoined with charity, is fullness of conjunction of the natural man with the spiritual, and of the exterior natural with the interior, producing a new state of life both as to good and as to truth. Ephraim denotes faith from charity in the inmost of the natural man, 5355; one hundred, and also one hundred thousand denote fullness, 5291, and, on the same principle, eight and also eight thousand denote a new state, 2044; the camp denotes orderly arrangement, 4236; according to their hosts, denotes according to genera and species of good and truth, 7236; and their setting forward third, evidently denotes the distinction of the heaven they represent from the superior heavens.
25.  The north denotes the obscure truth of the ultimate heaven which is spiritual-natural as distinguished from celestial-natural, 9648; Dan denotes those who are in the affirmation of truth in the natural man, 8624; the camp denotes orderly arrangement, 4236; according to their hosts, denotes according to genera and species of good and truth, 7236; and the prince of the children of Dan being Ahiezer the son of Ammishaddai, denotes that the general principle upon which they act is good which aids, derived from Divine Truth which protects man in temptations, chap 1:12.
26.  The host of Ahiezer, and these that were numbered of them, being three score and two thousand and seven hundred, denotes that their universal quality according to ordination and arrangement is fullness of the conjunction of truth with good in the natural man, producing a state of holiness and peace there, chap 1:39.
27.  Those that pitch next to him being the tribe of Asher, denotes that those who are in exterior natural delight have their position in the obscure good of the ultimate heaven which is distinguished as spiritual-natural, 6410; and the prince of the children of Asher being Pagiel the son of Ochran, denotes that the general principle from which they act, is opposition to evil derived from a state of trial or affliction, chap 1:13.
28.  The host of Pagiel, and those that were numbered of them being forty and one thousand and five hundred, denotes that their universal quality according to ordination and arrangement, is delight derived from a full course of spiritual temptation, a new state, and full conjunction with truths affirmed, chap 1:41.
29.  The tribe of Naphtali, denotes that those who are in resistance to evil in the ultimate degree of the_ natural man have their position in the lowest degree of the ultimate heaven, which is distinguished as spiritual-natural, 6413; the prince of the children of Naphtali being Ahira the son of Enan, denotes that the general principle from which they act is good derived from the truth of the Divine Word, chap 1:15; and the reason why Asher and Naphtali, denote, respectively, the obscure good of the middle degree of the ultimate heaven, which is distinguished as spiritual-natural, and in the lowest degree of the ultimate heaven thus distinguished, is because they were a part of the camp of Dan, who denotes those who are in the affirmation of truth in the natural man, 6396.
30.  The host of Ahira and of those that were numbered of them, being fifty and three thousand and four hundred, denotes that their universal quality, according to ordination and arrangement, is fullness and completeness as to truth conjoined with good, and perfect freedom even in ultimates, chap 1:43.
31.  All that were numbered of the camp of Dan being a hundred thousand and fifty-seven thousand, and six hundred; and their setting forth hindmost by their standards, denotes that the quality of the ultimate heaven, as to the spiritual of the natural, is a full state of heavenly rest and peace, arising from complete victory in temptations. Dan denotes those who are in the affirmation of truth in the natural man, 6396; the camp denotes orderly arrangement, 4236; one hundred and fifty thousand, denotes fullness, it being a multiple of fifty, 851, and six hundred denotes through victory in temptations, 737; by their standards denotes according to protecting truths, 8624; and their setting forward hindmost, denotes the ultimate heaven as distinguished from the superior heavens, as is evident.
32.  These being they that were numbered of the children of Israel, denotes the combined quality of the Spiritual Church in heaven, 3540³; by their fathers' houses, denotes ordination and arrangement from the Lord by celestial love, 7833; all that were numbered of the camps according to their hosts, denotes including that love as operating in every degree and on every plane, 7236; six hundred thousand, denotes the totality of good acquired through a full course of spiritual temptations, 737; and three thousand and five hundred and fifty, denote completeness and fullness as to truths conjoined with that good, 10253.
33.  The Levites not being numbered among the children of Israel as the Lord commanded Moses, denotes that good itself apart from truth, cannot be known as to its quality, this being according to Divine Truth from Divine Good, 7010.
34.  The children of Israel thus doing, according to all that the Lord commanded Moses, denotes that the man of the Spiritual Church in the heavens is always obedient to Divine Good as manifested in Divine Truth, 7010; or pitching their standards, denotes that the orderly arrangements of the heavens is perfect in all respects, 8624; so they set forward, denotes progress in life more and more perfect, 3335; and every one by their families, according to their fathers' houses, denotes according to the arrangement of truths as depending on their state of good, 9807.

Discussion

In commencing our reflections on this chapter, we have to go back to the last and consider the names of the persons who were the captains of the army of each of the four camps, and the names of their fathers, because they are repeated here. It is well known that the name of a person or thing, denotes its quality; that a father denotes good, and his son truth thence derived; but the thing to be particularly noticed is the spiritual signification of the names derived from the correspondence of their meanings. For the correspondence cannot be with a mere name, but must depend upon its meaning. Hut this correspondence, whenever it occurs in the Word, must necessarily agree with the series of the things spoken of, and therefore, we find that this is the case with the names in the subject before us; and thus we have another remarkable example and an illustration of the operation of Divine Providence in the composition of the Word and also in the affairs of the Israelites. For these people were, generally speaking, quite at liberty in choosing the names of their children, and also in choosing their captains, except in some particular instances mentioned in the Word, as here; and yet it must have been providential that the name chosen, and the captain chosen in each case, was the right one for giving the correspondence required.

Let us now consider the four camps, namely, Judah, Reuben, Ephraim, and Dan. And here it is to be observed that the general correspondence of three things has to be in harmony, these being the position, the name of the camp, and the name of the leader. And as the position, or quarter, comes first, it determines the specific quality of the- other two. Now, the east, as we have seen, signifies this, the Lord, celestial love from Him and thence the inmost or third heaven. It is this love therefore that determines the position of every one in heaven, to whichever kingdom, and to whatever heaven he may belong. It is love from the Lord, and thence to th Lord, that makes heaven. And if, therefore, we know what the Lord's love is, then, and then only, shall we know what heaven is in general and in particular. It is no slight matter properly to be able to distinguish between good and evil. In general, many things may be considered good which are really evil, and the reverse. But coming to the universal thing, and thus to the universal love, which is the Lord, and is from Him, we can thus grasp the character of true love, or real goodness. The Lord's love is the love of communicating life, joy, happiness and peace; and in His pure love.

there is no shadow of selfishness. The Lord is good to every one and His tender mercies are over all His works. And this being so, it follows that such ought to be the love of man, who by creation is an image and likeness of the Lord, and should become so by regeneration. But man cannot communicate life, except mediately, and thus he can only communicate joy, happiness, peace mediately. And yet if he desires and determines to do this, from the Lord, then he will, in some measure, realize what the love of the Lord, and love to the Lord, is. And also, then he will realize that the opposite of this love, namely, selfishness, is what constitutes evil, and that it is entirely from man, by the abuse of the Lord's life or love that flows continually into him. From the Lord's love then, we know the difference between good and evil, and we know also that we ourselves are the origin of evil. But because we are human beings and are free, we are not obliged to be evil; and we may be good, like the Lord, each in his own degree, and upon his own plane if we choose. And hence now we see why the east, or why love, comes first.

But, secondly, this is the camp of Judah, who had his name from concession. And celestial angels of the third heaven are they who, in the highest and best sense, acknowledge that they have no love but the Lord's love, and that, of themselves, they are nothing but evil. But remember, we can all do this in our measure, because the Lord enters into us all, immediately from Himself, and mediately through the heavens, and never forsakes us.

And, thirdly, we must also remember that love never fights, although it is, as we shall see, the centre of the camps. And on this account it is, that there must be a captain of the camp of Judah, whose name, we have discovered, means, spiritually, the capacity to perceive the truth in the light of truth proceeding immediately from good. But even this high state is imaged in the lower heavens, and in the church generally; for the Lord says, "If any man wills to do His will, he shall know of the teaching " (John 7:17). And yet Samson, who represents the celestial man, was remarkable as a fighter, slaying a thousand men with the jawbone of an ass. The lesson is, that truth from love, operating in a lower sphere, overcomes all evil and falsity by the genuine literal sense of the Word; and therefore we observe, too, the peculiar meaning of Nahshon as a serpent in this connection, chap 1:7. The fact is that truth proceeding from love on a lower plane resists evil, very powerfully, evil from its very nature being averted from it, or repelled without conflict, and therefore the heavens are, all of them, secure against the incursions of evil spirits (Matt 10:16).

The second camp was on the south, and denotes the spiritual heaven and church, because, as the east signifies the highest state of love, so the south, where the sun is in the meridian, signifies the greatest state of light thence derived in the next lower degree, which is faith grounded in charity. And thus the spiritual heaven is derived from the celestial, and, generally, our state as to the knowledge and love of truth is derived from our state as to love and charity. Hence, then, it was the camp of Reuben, who was named from seeing, that was on the south; while the leader Elizur the son of Shedeur had a name which signifies faith, which is the foundation of the Church, and is derived from charity, chap 1:5. Our practical lesson, therefore, in this connection is, that the truth by means of which we overcome evil is from the Lord by means of the Word. For no amount of natural light only, or of natural intelligence, will enable us to see spiritually, or to discern our spiritual enemies in ourselves, which are to be overcome. The foundation of our faith must be on the Rock: "You are Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it" (Matt 16:18).

The third camp was on the west; and from the references we learn that the west denotes a state of good in obscurity, that quarter being where the sun sets. And thus the camp of Ephraim was there, because he was the son of Joseph born in Egypt, and therefore he denotes those who are in intelligence from affection in the inmost of the natural man which, compared with the state of the spiritual man, is relatively obscure, and thus he signifies the intelligence derived from the good of those in the ultimate heaven. And if we consider the name of the leader of this camp, we find that its signification is harmonious with that of the quarter and the camp. For Elishama the son of Ammihud, means God hearing, and people of praise, and therefore he signifies obedience to Truth from the love of good, while Ephraim means fruitfulness, and thus denotes the same, chap 1:10. And indeed, obedience may be called the peculiar good of the ultimate heaven and the natural man, just as charity, and love to the Lord are the peculiar goods of the spiritual and celestial heavens, and of the spiritual and celestial man respectively. Hence, then, we learn that simple obedience to the commandments of the Lord in the Word, from a principle of religion, without the strong affection for truth which distinguishes the spiritual, or the ardent love of good which distinguishes the celestial man, secures admission into heaven, and gives conjunction with the Lord because it involves those higher loves, and is their expression.

And, lastly, now, the fourth camp was on the north, and denotes, as we have learned, the obscure truth of the ultimate heaven and of the natural man. But this was the camp of Dan, and Dan was named from judging, and denotes the affirmation of truth, while the leader's name, Ahiezer the son of Ammishaddai, means the brother who aids, and the people of the Almighty, and thus spiritually, good which aids derived from Divine Truth which protects man in temptations, chap 1:12; and this is perfectly harmonious with the name of the quarter, and the name of the camp. But it may be thought, what is meant by the affirmation of truth, which according to the reference, is the first thing of the church with him who is to be regenerated? It means that truth in general, wherever and whatever it is, ought to be obeyed, because it is the universal law of both the natural and spiritual worlds from the Divine Being. It must surely be quite clear to every one that unless this affirmation is made in the first place, and that unless the Divine Being is thus acknowledged, a man will not feel himself under any obligation to obey the truth; for he cannot feel himself responsible to a mere law, although he may be sensible that to violate it brings pain and discomfort. But when he feels and acknowledges that all the laws of order in the universe are from the Divine Being, then he affirms the truth and begins to obey it from religion, and not only because disobedience is painful, or obedience is advantageous.

And this consideration shows us now, that these four camps according to the order in which they are named describe all the heavens from the highest to the lowest, and thus also all the principles which form the human mind into a heaven by beginning at the lowest step of the ladder of progress, and then advancing to the highest. For every one may embody all these principles in his life, since each human being may become a heaven in the least form, according to his degree, as an angel in any of the four. And we see from this study, moreover, how each sentence in the Word is truly correspondential; wonderfully harmonious, and in a perfect series. And hence, we can see, therefore, the importance, spiritually, of what is said about the tent of meeting setting forward, with the camp of the Levites in the midst of the camps. For, in the highest sense, Levi denotes the Lord, and the pure love proceeding from Him; and it is this love that gives conjunction with Him, this conjunction being signified by the name Levi, which means cleaving or adhering.

But, finally, only a few words are necessary in regard to the numbering of the camps. For a careful consideration of the correspondence of the numbers, as given in their proper places, shows that the quality of each heaven is correctly described thereby, according to the genius of those who constitute it, and according to the conjunction of one heaven with another. And the whole of this interesting account clearly shows, how perfectly the unity and the variety of the heavens is maintained, and also that the perfection of each heavenly society, and of every individual therein is constantly intensified and increased to eternity through the most perfect combination and adjustment of general and particular uses. Let each of us, therefore, while in our preparatory states on earth, be stimulated by our reading of the Word in its higher senses, to a more earnest co-operation with the Lord in the work of our eternal salvation.

Numbers Chapter 3

Summary of the Spiritual Sense

1. The derivations of celestial love from the Lord, vers. 1-4.
2. Charity is to be acknowledged as the living principle of the church from celestial good, vers. 6-10.
3. The Lord alone is the origin of charity with the man of the church; and charity is primary, although faith appears to be so, vers. 11-13.
4. Concerning the ordination and arrangement of truths from the good of charity, vers. 14-20.
5. The derivations, quality, state, governing principle, and functions of those in the good of charity in obscurity, vers. 21-26.
6. The same things with regard to those in the good of charity in brightness, vers. 27-31.
7. The governing principle of the spiritual heaven, ver. 32.
8. The derivations, quality, state, governing principle, and functions, of those in the good of faith in obscurity, vers. 33-37.
9. Concerning the state of those in the inmost heaven, and their function, ver. 38.
10. The general quality of all who are in love and charity as to Divine Good and Truth by influx from the Lord, ver. 39.
11. Concerning the general quality of the spiritual man as to faith derived from charity, vers. 40-43
12. And concerning the salvation of those who acknowledge faith as primary, and yet sincerely worship the Lord, vers. 44-51.

The Contents of each Verse

References and Notes

1.  These being the generations of Aaron and Moses in the day when the Lord spoke with Moses in Mount Sinai, denotes that the following are the derivations of Divine Good and Divine Truth when revelation is made to the church which is capable of receiving; instruction, 8753.
2.  These being the names of the sons of Aaron, denotes that from Divine Good proceeds celestial good in the inmost heaven, for Aaron denotes the Lord, and also celestial good, which is Divine Good in the heavens as proceeding Divine Truth, the son in the highest sense denoting the Divine Truth proceeding, 2803; Nadab the firstborn and Abihu, denote spiritual truth and good in the middle heaven, 9811; and Eleazar and Ithamar denote natural truth and good in the ultimate heaven, 9812.
3.  These being the names of the sons of Aaron, denotes that each has its specific quality as manifested in truths from good, 9946; the priests which were anointed denote truth united with good, 9954; and being consecrated to minister in the priest's office, denotes to be devoted to the ministry of good in the worship of the Lord, because the consecration of Aaron, or the "filling of his hand," denotes the state when man begins to act from good and no longer from truth leading to good; and this is represented by the offering of the second ram in the inauguration of Aaron into the office of the priesthood in Lev 8:10057.
4.  Nadab and Abihu dying before the Lord when they offered strange fire, denotes "when spiritual truth and good are profaned, spiritual death is the consequence," because by dying is denoted spiritual death, 2908, by offering strange fire is denoted profanation, 9475, and Nadab and Abihu denote spiritual truth and good, 9811; the wilderness of Sinai denotes the obscurity of good from the lack of truths, 8753; not having any children, denotes not to be productive spiritually, 9325; and Eleazar and Ithamar ministering in the priest's office in the presence of Aaron their father, denotes that yet still the church is amended on the natural plane by the ministry of natural truth and good which are from the Lord through the celestial heaven, 9925.
5.  This is evident because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.
6.  Bringing the tribe of Levi near, denotes that charity must be acknowledged as the living principle of the church, 3572; setting them before Aaron the priest, denotes acknowledgement of subordination to celestial good, 9946; and ministering to Aaron denotes that truths from charity must minister to celestial good, 9946
7.  Keeping the charge of Aaron, denotes the preservation of the inmost worship of the Lord from celestial good, 9946; keeping the charge of the whole congregation, denotes the preservation of the interior worship of the Lord from spiritual good, 7843; to do the service of the tabernacle, denotes to preserve all things of external worship, as appears from the representation of the tabernacle, 3216, and from the series; and it is said "from charity and truth united" because external worship when genuine, or the external act when genuine effects this union or conjunction, as the next verse shows.
8.  The Levites keeping all the furniture of the tent of meeting and the charge of the children of Israel to do the service of the tabernacle, denotes that all externals of worship, and all its internals, with the man of the church, must make one and be conjoined in the outward act, because the furniture of the tent of meeting evidently denotes the externals of heaven and the church, 3540³; and in this connection the children of Israel denote their internals, 3210, denotes the conjunction of the external with the internal by the outward act, 9776.
9.  Giving the Levites to Aaron and his sons; and their being wholly given to him on the behalf of the children of Israel, denotes that charity must be acknowledged as proceeding from celestial good and truth, and this not only in general but as to every particular with the man of the Spiritual Church, 3654. But it is said "not only in general but as to every particular," because of the repetition, which indicates that the acknowledgement is to be made both by the will and understanding, or by the internal and external man, and thus as to the whole man, 683.
10.  Appointing Aaron and his sons, and their keeping their priesthood, denotes that celestial good and truth alone are the essentials of worship, 9946; and the stranger that comes near being put to death, denotes that there can be no genuine worship from selfish love and worldly love, 4544; while by the stranger being put to death, is denoted that the profanation of good and truth by these is spiritual death, 2908.
11.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1822.
12.  "I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that opens the womb among the children of Israel; and the Levites shall be mine," denotes that the Lord alone is the origin of charity with the man of the church, and that this charity is primary with him in reality; although faith appears to be so in the order of regeneration, 3325.
13.  All the firstborn being the Lord's, denotes that faith proceeds from the Lord through charity, 8043; the day of smiting all the firstborn in Egypt, denotes that, by the work of redemption, faith without charity is exterminated, 7948; hallowing all the firstborn both man and beast, denotes that faith conjoined with charity is sanctified with the man of the church, both as to internals and externals, 7872; "mine they shall be," denotes that all good is from the Lord, 8042; and "I am the Lord," denotes that He alone is good itself, 2001.
14.  The Lord speaking to Moses in the wilderness of Sinai, saying, denotes, that again there is revelation from the Lord, by Divine Truth, with man when he is in states of obscure good from lack of truths; and that this gives perception, 1822.
15.  Numbering the children of Levi, denotes that truths from the good of charity are to be ordinated and arranged by the Lord, 10217; by their fathers' houses and by their families, denotes according to man's co-operation in the order of celestial and spiritual good, 917; and every male from a month old and upward, denotes as to every truth of faith in its commencement and in its progress, 10225.
16.  Moses numbering them, according to the word of the Lord, as he was commanded, denotes that this ordination and arrangement is by Divine Truth from Divine Good, through the influx of good into truths, 5486.
17.  These being the sons of Levi by their names, Gershon, and Kohath and Merari, denotes that the quality of truths from the good of charity is threefold, namely, those in the good of charity in obscurity; those from that good in brightness; and those from the faith of charity in obscurity, as appears from the meaning and signification of each name as follows: by sons are denoted truths, 489; by Gershon is meant his banishment and change of pilgrimage, and therefore he denotes the good of charity in obscurity, 1463; by Kohath is meant congregation, and therefore he denotes the good of charity in brightness, 7843; and by Merari is meant bitterness, and therefore he denotes the faith of charity in its obscurity, 7854.
18.  These being the names of the sons of Gershon by their families, that is, Libni and Shimei, denotes that the quality of truths from good in obscurity is, according to general principles, such as appertains to the understanding and to the life, because by name is denoted quality, 144; by sons are denoted truths, 489; by families are denoted general principles of good and truth, 7230²; by Gershon is denoted good in obscurity, ver. 17; Libni means whiteness, and therefore by him is denoted the truth which relates to the understanding, 3993; and Shimei means my reputation, or my fame, and therefore by him is denoted the merely natural love of approbation, and thus, in the best sense, good which appertains to the life or will, 1308.
19.  The sons of Kohath by their families being Amram, and Izhar, and Hebron, and Uzziel, denotes the quality of truths from good in brightness, according to their general principles, which are such as have relation to inmost good, interior good, exterior good, and external good, because sons denote truths, 489; families denote general principles or derivations of good and truth, 7230²; by Amram is meant an exalted people, and therefore he denotes inmost good and truth, 1259; by Izhar is meant, fine olive oil, and therefore he denotes interior good, 886; by Hebron, is meant association, or friendship, and therefore he denotes exterior good, 3875⁵; and by Uzziel is meant the strength of God or the kid of God, and therefore he denotes external good, 7832; and in addition, the order in which these names are mentioned indicates successive degrees of good.
20.  The sons of Merari by their families being Mahli and Mushi; and these being families of the Levites according to their fathers' houses, denotes that the quality of truths from the good of faith in obscurity, is internal and external respectively; and that these are the derivations of charity according to its various general forms of good. The proofs are as follows: sons denote truths, 489; families denote general principles or derivations of good and truth, 7230²; by Mahli is meant weak or diseased, and therefore he denotes the quality of the internal good derived from the good represented by Merari, as compared with the good denoted by the other families of the Levites, 5712; by Mushi is meant that which touches or takes away, and therefore he denotes the most external good, which is disposed to separate itself from higher good and is sensual, or corporeal, 1581; and the families of the Levites according to their fathers' houses, denotes the derivation of charity according to the various forms of good, 7230².
21.  Of Gershon there being the family of the Libnites and the family of the Shimeites; and these being the families of the Gershonites, denotes that from the good of charity in obscurity, are derived the general goods arising from the reception of truth in the understanding and of truth in the life; and that those who are in these general goods are relatively in greater obscurity, vers. 5114.
22.  Numbering them denotes quality according to ordination and arrangement, 725; from a month old and upward, denotes from the commencement of faith to the acquisition of the good of truth which is incipient charity, 10225; seven thousand denotes a holy state of good, 716; and five hundred, denotes fullness as to truths, 10253.
23.  The families of the Gershonites pitching behind the tabernacle westward, denotes that their position corresponds to the obscurity of good in the ultimate heaven, 1616.
24.  The prince of the fathers' house of the Gershonites being Eliasaph the son of Lael, denotes that their governing principle is obedience to the literal sense of the Word, derived from its internal sense, because Eliasaph means increased of God, and the Word is completed in its literal sense; and Lael denotes that from which the literal sense is derived, namely, the internal sense, 8944.
25.  The charge of the sons of Gershon in the tent of meeting, denotes the functions of this obscure good in the worship of the Lord and the work of salvation, 3439; the tent denotes the genuine literal sense, 3439, the covering denotes external worship thence, 9632; and the screen for the door of the tent denotes doctrine concerning the Lord contained therein, 2576.
26.  The hangings of the court, denote external worship generally, because they signify the truths of the ultimate heaven, 9743; the screen for the door of the court, denotes the doctrines of external worship in particular, because it signifies introduction into the ultimate heaven, and also a guard lest it should be entered by any except by those who are prepared, truths adapted to that heaven being the means, 2576⁷; which is by the tabernacle, and by the altar round about, denotes which have relation to good internally and externally, 9714; and the cords of it for all the service thereof, denotes the confirmation and conjunction of truth with good in such worship, 5947.
27.  Of Kohath there being the family of the Amramites, and the family of the Izharites, and the family of the Hebronites, and the family of the Uzzielites; and these being the families of the Kohathites, denotes that from the good of charity in its brightness, are derived the general goods constituting the inmost, interior, exterior, and external thereof; and that those who are in these general goods are relatively in less brightness, vers. 5114.
28.  According to the number of all the males, denotes their quality according to ordination and arrangement as to truths, 725; from a month old and upward, denotes from the commencement of faith to the acquisition of the good of faith, which is incipient charity, 10225; eight thousand and six hundred denotes a new state of the life of charity and fullness as to truths from victory in temptations, 7973; keeping the charge of the sanctuary, denotes for the preservation of worship, 3382.
29.  The families of the sons of Kohath pitching on the side of the tabernacle southward, denotes that their position corresponds to that of the middle heaven which is in the light of truth from charity, 1616.
30.  The prince of the fathers' house of the families of the Kohathites being Elizaphan the son of Uzziel, denotes that their governing principle is confidence in the Divine protection from the interior truth of the Word confirmed in the life, because a prince denotes primary truth, and thus a governing principle, 1482; by Elizaphan is meant one whom God protects, and therefore he denotes confidence in the Divine protection, 8975; and by Uzziel is meant the power of God or the kid of God, and therefore he denotes the interior truth of the Word confirmed in the life, there being no protection from truth only in the understanding, and not in the will or love, 7832.
31.  The charge of the Kohathites, denotes the functions of the spiritual, ver. 29; the ark denotes the Word in its interiors, because it denotes the Lord especially as to His Divine Truth, 9485; the table denotes the good of love, and the good, of faith", which is charity, and thus it denotes the essential principle of worship and of the Word, 9545; the candlestick denotes the spiritual heaven, and also the truth of faith, which enlightens the mind, and thus the table signifies good, and the candlestick truth, 9548; the altars denote worship, 10177; the vessels of the sanctuary, denote the externals of worship, 10340; the screen denotes the doctrines of interior truth, 9670; and the service thereof, denotes the good of obedience from interior principles, 3409.
32.  Eleazar the son of Aaron, the priest, denotes Divine Good as manifested in Divine Truth, 9946; the word Eleazar means the help of God and the court of God, and therefore denotes the Lord protecting man from evil, 8652; a prince denotes a primary truth, and thus a governing truth, 1482; and governing the princes of the Levites, and having the oversight of them that keep the charge of the sanctuary, denotes the governing principle of those who are in the interior good which constitutes that heaven, 3210.
33.  Of Merari there being the family of the Mahlites, and the family of the Mushites; and these being the families of Merari, denotes that from the good of faith in obscurity are derived external obedience from a sense of duty, and reverence for truth in the literal sense of the Word according to its appearances; and that those who are of such a character are, relatively, in a greater degree of obscurity, vers. 20, and 5114.
34.  Those that were numbered of them according to the number of all the males, denotes their quality as to ordination and arrangement according to truths, 725; from a month old and upward, denotes from the commencement of faith to the acquisition of the good of faith, which is incipient charity, 10225; and six thousand and two hundred, denotes victory over evil and the conjunction of faith and obedience, 5194.
35.  The prince of the fathers' house of the families of Merari, being Zuriel the son of Abihail, denotes, 1482, that the governing principle of those in the good of faith in obscurity, is faith founded on the ultimate truth of the Word from the love of truth, on the natural plane, for its own sake, because by Zuriel is meant God is my rock, and therefore he denotes faith founded on the ultimate truth of the Word, 2760 preface, and by Abihail is meant the father of strength, and therefore he denotes the love of truth, 3727 end; and their pitching on the side of the tabernacle northward, denotes that their position is in the external of the ultimate heaven, 1616.
36.  The appointed charge of the sons of Merari, denotes the function of those who are in the obscurity of truth from good by faith, 3708; the tabernacle denotes worship and the Word, here, in their outward form and appearances according to the series, 3210; the boards denote the good which supports heaven, 402⁴, 9496³; the pillars and sockets denote the ultimate good and truth by which the church is supported, 9757; and the instruments and the service, denote those things, intellectual and voluntary; by means of which the regeneration of man is promoted, such as worldly knowledges and merely natural uses, 3409.
37.  The pillars of the court round about, and their sockets, or bases, denote the goods and truths by which the forms of such, external worship are supported, 9757; and the pins and cords, denote the conjunction of those things with what is internal, and the strengthening of such support and conjunction as to particulars in every sphere, 9777.
38.  Those that pitch before the tabernacle eastward, before the tent of meeting towards the sun rising, being Moses and Aaron and his sons, denotes that those who have their position in the inmost heaven, which is celestial, and who are thence in the greatest light of truth from good, are in Divine Truth and Divine Good, and the' truths thence derived immediately proceeding from the Lord, because "before the tabernacle eastward, and before the tent of meeting toward the sun rising," denote the inmost heaven as to its internal and external, 683; and Moses and Aaron and his sons denotes Divine Truth and Divine Good and the truths thence proceeding, which are immediately from the Lord, 9946; their keeping the charge of the sanctuary for the charge of the children of Israel, denotes that their function is the preservation of the supreme love of the Lord and the neighbour, or of the love of truth conjoined with good in the highest degree, 3382; and the stranger that comes near being put to death, denotes that it is not possible for those who are out of the church, or in evil to fulfill their uses, or occupy their position without spiritual death, 2908.
39.  All that were numbered of the Levites, denotes the quality of all those who are in love and charity of every degree, 10217; which Moses and Aaron numbered, denotes as to Divine Truth and Good, 9946; at the commandment of the Lord, denotes by influx from the Lord, 5486; by their families, denotes according to general principles, 7833; all the males, denotes as embodied in truths, 725; from a month old and upward, denotes from the commencement of faith to the acquisition of the good of faith which is incipient charity, 10225; and twenty and two thousand denotes the full conjunction of good and truth in every degree and on every plane of life, because twenty-two is a multiple of two, 5194.
40.  By the Lord saying to Moses, is denoted revelation by Divine Truth, 1822; numbering denotes knowing, from the Lord, the quality of our spiritual life, 10217; the firstborn males, denote faith, which is first in the order of time, 352; from a month old and upward, denotes from the commencement of faith to the acquisition of charity, 1022⁵; and taking the number of the names, denotes the discovery of quality by careful self-examination, 10217.
41.  Taking the Levites for the Lord, denotes the acknowledgement that all charity or love is really the firstborn, 3875; " I am the Lord," denotes that the Lord is love itself and that charity is from Him, 2001; instead of the firstborn of the children of Israel, denotes instead of faith which is apparently primary with the man of the Spiritual Church, 3654; and the cattle of the Levites instead of all the cattle of the children of Israel, denotes that this is true, not only of the internal of the church, but also of the external, 7424.
42.  Moses numbering, as the Lord commanded him, all the firstborn among the children of Israel, denotes that thus man, by Divine Truth from the Lord, is enabled to know his quality as to faith and as to charity, 352.
43.  All the firstborn males, according to the number of the names of those that were numbered of them, properly denotes the quality of faith, or truth, according to Divine ordination and arrangement, 10217; from a month old and upward, denotes from the commencement of faith to the acquisition of charity, 10225; and twenty and two thousand and two hundred and three score and thirteen, denotes fullness of conjunction as to good with truth, and truth with good, reciprocally, and also a holy state with fullness as to remains. For twenty-two thousand denotes the full conjunction of good with truth being spoken of the Levites, ver. 39, and two hundred denotes the conjunction of truth with good, being spoken of the Israelites, 5194; and three score and thirteen denotes a holy state and fullness as to remains, since sixty denotes fullness of remains, 2109.
44.  This is evident because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1822.
45.  Taking the Levites instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of their cattle; and the Levites being the Lord's, denotes that charity is truly the primary principle of the church, both as to internals and externals, as derived from the Lord Who alone is Life Itself, ver. 41.
46.  The redemption of the two hundred and three score and thirteen, of the firstborn of the children of Israel, which are over and above the Levites, denotes that all those who are in faith from charity, in the external of the church, are to be redeemed, because the Israelites signify the external of the church, and the Levites the internal, as is evident from their respective positions in the encampment about the tabernacle, and also from the signification of the Levites, 3654; two hundred denotes the reciprocal conjunction of truth with good, ver. 43; three score and thirteen denotes fullness and holiness as to remains, 2109; and their being over and above the number of the Levites, denotes that they are in faith leading to charity, or in truth leading to good, and regard faith as primary, since the expression implies a distinction from those in faith conjoined with charity.
47.  Taking five shekels apiece by the poll, denotes the sincere acknowledgement of the Lord from remains individually and as to the particulars of life, 2959; taking them after the shekel of the sanctuary, denotes from a holy state of truth derived from good, 10221; and the shekel being twenty gerahs, denotes that truth is essentially from good, and thus faith is essentially from charity, 10222.
48.  Giving the money with which the odd number is redeemed to Aaron and to his sons, denotes that the good and truth of remains is from the Lord, and must be ascribed to Him through the internal of the church, 2959.
49.  Moses taking the redemption money from them that were over and above them that were redeemed by the Levites, denotes that this, actually, takes place according to Divine Law with the man of the external church who regards faith as primary, and yet acknowledges the Lord, and who is distinguished from those who are in the faith of charity or in faith conjoined with charity, 3875.
50.  Moses taking the money from the firstborn of the children of Israel, denotes that these also acknowledge the Lord although they regard faith as primary, 46; and one thousand three hundred, and three score and five shekels, after the shekel of the sanctuary, denotes a full state as to faith through conflicts against evil according to their state, 10221.
51.  Moses giving the redemption money to Aaron and his sons, according to the Word of the Lord, as the Lord commanded Moses, denotes that the external men as well as the internal, like the spiritual as distinguished from the celestial, truly ascribe their life to the Lord, and have conjunction with the internal of the church, according to Divine Truth from Divine Good by the influx of Divine Good into their life of obedience, 5486.

Discussion

Let us consider for a moment, the state in which mankind would be without any knowledge whatever of the Lord and of a future state.

It is true, that this cannot properly be said of the world in which we live. For mankind not only has such a revelation, but the human race has never been without it. Traditions of a golden age, have been handed down from time immemorial; and there could not have been such a happy state with no knowledge of a Divine Being and a future life. And in the revelation made to this New Age we are told that the earliest inhabitants of this earth, who lived like wild animals, were, nevertheless, regenerated, 286; and they could not have been regenerated apart from a revelation giving them a knowledge of the Lord, and of the future state.

But not only so. In the revelation that the world now has in the Bible, which has been acknowledged as a revelation ever since the first part of it was written by Moses, there is an allegorical description of the spiritual state of that earliest race of men (Gen. i. - ii.); and we now may know from it, that they had definite instruction that it would be dangerous for them to ascribe their life to themselves, and not to the Lord (Gen 1:3, 2:16-17). Hence, then, our revelation contains a part of the most ancient one; and we ought not to forget that.

But still we may know how lamentable is the state of those without a revelation, from thinking of that of those, who in the present day, as well as in all past time, are, or have been, ignorant of it, or who have denied it. And these remarks are made to show the great importance of the revelation given to Moses by the Lord in Mount Sinai, as the beginning of our chapter states. Do not let us then forget the strict historical statement here made. We need not, however, suppose, that when the Lord commanded Moses to number the Levites as He did, nothing else was contained in the directions given, but what concerned them and the Israelites. For surely revelation from the Divine Being involves a great deal more than such things. Hence, then, we must look for something more than the history in the Word of the Lord, and thus in the generations of Aaron and Moses. For these generations, as the references show, describe the derivations of Divine Good and Truth, which we are all capable of understanding to be such as they are described in the first section of the connected series to the end of ver. 4. For if these things were not true, neither the spiritual nor the natural worlds could have existed, nor could the human race have existed and have been regenerated. This, then, is our great lesson to begin with; and we now therefore may proceed to study the succeeding sections.

But how much more valuable is it to have the gift of charity, or love to the neighbour, and to acknowledge that it is from the Lord than it is to perceive, that we have a true revelation. Charity is the living principle of the church in ourselves. When we have it, it never fails, and is never idle. It loves to work for the good of all; and it regards all kinds and degrees of usefulness from those things that concern our souls to those which concern our bodies, as worthy of a proper share of attention. And this is all involved in the second section to the end of ver. 10. "All religion has relation to life, and the life of religion is to do good " (Doct. of Life, 2). The outward act, in which true charity is fully expressed, is at once the complex, the continent, and the basis of the higher life. But this outward act would be vitiated if celestial good, or love to the Lord, were not within it, as the essential. For you cannot separate this from charity. If you show me a man that is truly charitable I will affirm that that man loves the Lord, even if he is ignorant of true doctrine concerning Him. Charity, however, is intermediate, and thus ministers on the one hand to celestial and on the other to natural things, as appears from ver. 7, where the full conjunction of all man's powers in action is expressed by doing the service of the tabernacle. Nor must we neglect the caution at the end of the section, by assuming the worship of the Lord merely outwardly, because such hypocrisy involves spiritual death, or in other words separation from Him.

The third section is short, but it is very weighty. We must not put faith before charity, although the former may appear to us exceedingly important in our early religious experiences; for who does not know that what a man loves, is of far more consequence than what he thinks or believes intellectually? Now this reminds us of Cain and Abel in the most ancient allegory, and warns us to beware lest we give to faith undue pre-eminence, and destroy charity by neglecting the cultivation of the heart, and its affections, and at length by asserting that faith alone will save us. This contention has been the bane of all preceding churches. Let us not contaminate ourselves with it in our daily lives; for it is possible to do this by neglecting our obvious duty, while yet with our lips we loudly praise even the genuine doctrine that faith apart from charity, and good works expressing both together, is dead.

And therefore we are to pay attention to what follows in respect to the numbering of the Levites, not forgetting that these, considered as distinct from the priests on the one hand, and the people on the other, denote the worship of the Lord and the work of salvation among those in natural good derived from the Lord through celestial and spiritual good, 10017. For this is the reason why the families of the Levites represent different qualities of good in the ultimate heaven, as described from vers. 14-37, while yet it sometimes happens that they signify also either celestial good, or spiritual good as the case may be, chap 2:17. In fact, the camp of the Levites in the midst of the camps when the army set forward, is a fine symbolic description of the stimulating presence of Divine Love operating even in the natural man. But observe, before proceeding, that it is said, "Number the sons of Levi, every male," to indicate, ordination and arrangement as to truths, because the quality of good is according to truths, by which it is formed.

Now this description, therefore, involves a very great practical lesson, which, it is to be feared, many do not learn well enough as they journey through the wilderness of this world. For they often forget, in their anxiety about being good, that they cannot be good unless they act according to truths, since the truth every one loves best, is an indication of the good that he delights in. Or again, some are so very eager in their pursuit of truth, or in the acquisition of knowledge, that they are disposed to neglect charity, and therefore, if they proceed at all, they do so but slowly. And hence we may see the importance of conjoining faith with love and charity in definite actions. And as the whole camp of the Israelites could not have proceeded at all unless each division of the Levites, denoted by Gershon, and Kohath and Merari, had done its proper duty, so neither can the spiritual, or celestial man advance, when the natural affections and powers do not co-operate. Consider, therefore, how very much more is involved, in this description of the derivations, numbers, positions, governors and functions of the Levites, than appears upon the surface. And in reality, it shows that there is no action in our lives that we ought to consider insignificant to be used in order to promote our spiritual progress.

It is impossible indeed, in this short commentary, to speak at length on the particulars named up to the point just above indicated, but as an illustration of the value of applying: the correspondence of the names of persons, a comparison may be made of the spiritual signification of the princes of the four camps of the Levites in this chapter with that of the leaders of the four camps in chapter ii. Beginning with the east, we find that the leading principle of the celestial heaven is, according to the correspondence of Nahshon the son of Amminadab, truth immediately proceeding from good; and turning to the same quarter in this chapter we observe that, practically, the same principle is denoted by Moses and Aaron and his sons, for they signify "Divine Truth and Divine Good, and the truths thence derived immediately proceeding from the Lord," ver. 38. Again taking the south, in the former chapter, we notice that the leading principle of the middle heaven, according to the correspondence of Elizur the son of Shedeur, is faith from charity, which is the foundation of the church, and also that, in this chapter, the correspondence of Elizaphan the son of Uzziel is "confidence in the Divine protection, derived from the interior truth of the Word confirmed in the life," which amounts to the same thing, ver. 30. Thirdly, we come to the west, and in the former chapter we observe that the leading principle of the obscure good of the ultimate heaven is, according to the correspondence of Elishama the son of Ammihud, obedience to truth from the love of good, while in this chapter, the correspondence of Eliazaph the son of Lael, is "obedience to the literal sense of the Word, derived from its internal sense," ver. 24. And, lastly, taking the north in chap. ii, we see that the leading principle of those in the obscure truth of the ultimate heaven, according to the correspondence of Ahiezer the son of Ammishaddai, is good which aids, derived from Divine Truth which protects man in temptations, and also that, in this chapter, the correspondence of Zuriel the son of Abihail is "faith founded on the ultimate truth of the Word, from the love of truth on the natural plane for its own sake," ver. 35.

And now, in conclusion, we have a very interesting subject to take into consideration, namely, the distinction between those who are in faith, and those who are in charity generally; and between those who are in faith alone from an evil life, and those who are in faith alone from doctrine only, and not from an evil life. For the Levites taken all together, clearly denote those who are in charity, as distinguished from those who are in love to the Lord, and who are represented by the priests; and we have already seen that although these are separate, yet they are conjoined by this, namely, that there can be no true love to the neighbour, with one who does not love the Lord as well, nor can any one truly love the Lord, and not at the same time love the neighbour, this conjunction clearly arising from the nature of the Lord's love. But the number of the Levites was exactly twenty-two thousand; and when we reflect on this number, we perceive that it not only signifies "the full conjunction of good and truth in every degree and on every plane of life," ver. 39, but we recognize also, that while a thousand denotes fullness, 2575, twenty and two, which both signify conjunction, also may denote, since it is love by which only there is conjunction, love to the Lord as the inmost, and love to the neighbour as the outward expression of love to the Lord. Hence, then, we can now proceed, and consider the difference between the Levites taken all together, and the children (or sons) of Israel taken all together. For the former denote all in charity, and the latter denote all in faith, or truth, a son, and a male, specifically denoting truth. But the whole number of the children of Israel, was twenty-two thousand two hundred three score and thirteen, thus showing, correspondentially, that love and charity were involved with those who were in faith, because twenty-two thousand was the number of the Levites. And therefore, it is said, that the children of Israel, taken all together, represent those in faith conjoined with charity, and not those in faith without charity in this case, these being denoted by the firstborn of the Egyptians who perished, although not named here.

But now we have to notice, that although all in genuine faith are in faith conjoined with charity, yet some are disposed, in the beginning of regeneration especially, to give to faith an undue preeminence, and that these are represented by the persons numbered above twenty-two thousand, namely, the two hundred three score and thirteen. Again, however, by examining the correspondence of this number, which gives their real quality, we see that notwithstanding their exaltation of faith above charity externally, they do it not internally; for two hundred signifies their conjunction with the Lord, which can only be by charity or by love; that they have this love within them by virtue of remains, which are signified by the five shekels; and from the fact also that the shekel is called the shekel of the sanctuary, denoting thus the conjunction of truth with good a second time, or externally, by acknowledgement of the Lord and obedience to Him; and the reason is given, namely, that they act essentially from good, when yet ostensibly they are exalting faith. And that this is their state is fully confirmed from a study of the number of shekels, which being exactly five times the number of persons in excess of the Levites, yet correctly signifies "a full state as to faith through conflict against evil according to their state," the five evidently denoting not much, but a little as compared with the quality signified by twenty-two thousand, and hence again we learn; that, according to the poet—

"There's a Divinity that shapes our ends, Rough-hew them how we will."

For the "Divinity" is essentially Divine Love in the inmost of all things collectively, and in the inmost of each person taken separately, interpenetrating all the lower affections, and stimulating all the derivative intellectual powers, wherever any individual is disposed willingly to do the Lord's will, notwithstanding the fact that he has been externally educated into the belief that nothing but faith alone saves him. Now we must remember this fact, therefore, of the universality of the Divine influence in order to discern clearly that there are thousands of good Christians, or may be such, in every denomination of the Spiritual Church, who are really in charity and love while earnestly exalting faith only as saving; and that such persons form, as it were, the border of the Lord's garment or of His robe of righteousness, where the bells and the pomegranates are in regular order, or where lowest truths are conjoined with good (Exod 28:31-35) in innocence and humility.

Numbers Chapter 4

Summary of the Spiritual Sense

1. The ordination and arrangement of those in the spiritual heaven is distinguished from that of those in charity generally, and their function is the cultivation and preservation of the inmost affections of love and charity, vers. 1-16.
2. But those who constitute the spiritual heaven are also not to be separated from those in charity generally; and although they minister to celestial things, they cannot perform the functions of the celestial, vers. 17-20.
3. Concerning the ordination and arrangement of those who are in the obscure good which constitutes the internal of the ultimate heaven, and concerning their functions, vers. 21-28.
4. The same in regard to those who constitute the external of the ultimate heaven, vers. 29-33.
5. Concerning the ordination and arrangement of those in the spiritual heaven, who perform some function in the worship of the Lord and in the work of salvation, with a description of their quality, vers. 34-37.
6. The same with regard to those in the internal of the ultimate heaven, 38-41.
7. And the same with regard to those in the external of the ultimate heaven, vers. 42-45.
8. Also the quality of all those who are in charity taken together, according to ordination and arrangement, is a new state of life through regeneration, fullness as to truths, and fullness of conjunction both as to good and truth mutually and reciprocally, vers. 46-49.

The Contents of each Verse

References and Notes

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth or the Word, 9946; and by saying is denoted perception, 1822.
2.  Taking the sum of the sons of Kohath, from among the sons of Levi, denotes the ordination and arrangement of truths in the spiritual heaven, or in the spiritual degree of the human mind, distinguished from those who are in charity generally, because the Kohathites signify those who are in the good of charity, and thence in truths in brightness, 9684, and the Levites signify those who are in charity and thence in truths generally, 3877; and by their families, by their fathers' houses, denotes as to interior good, and as to inmost good, because families denote a general good of which the fathers' house is a particular good, 7833.
3.  From thirty years old and upward even until fifty years old, denotes as to quality with respect to truths leading to good and truths confirmed in good, because by thirty years old is denoted "somewhat of combat," and thus the state of truth leading to good, 9274, and because fifty years old denotes fullness as to truths which are also full of goods, and thus a confirmed state as to truths, 2141; and all that enter into the service, or rather warfare, to do the work of the tent of meeting, denotes in order that they may perform their functions in regard to the worship of the Lord and the work of salvation, because by entering into warfare is denoted engaging in combat against evil, 5335, and to do the work of the tent of meeting is to worship the Lord in order to promote the heavenly life, and thus the work of salvation, 3540³.
4.  This being the service, or work, of the sons of Kohath in the tent of meeting about the most holy things, denotes that the functions of those who are in truths in brightness in the spiritual heaven, is the cultivation and preservation of the inmost affections of love and charity there, because by the sons of Kohath are denoted those who are in truths from charity in brightness, ver. 2; by the tent of meeting are denoted the spiritual and celestial things of the Lord's kingdom, 3540³; and by what is "most holy" there, are denoted the inmost affections of love and charity, 3210.
5.  By the camp setting forward is denoted a change of state during regeneration, 8181; by Aaron and his sons are denoted celestial love and its truths, 10017; celestial love and charity are inmost moving powers, and the veil denotes inmost appearances of truth, 2576; the ark of the testimony denotes the inmost heaven, and thus inmost love, 9485; and the ark being covered by the veil both when the camp rested, and during the journeying of the Israelites, evidently denotes that inmost appearances of truth protect inmost love, 2576; while the taking down of the veil aptly typifies the end of the old state and the beginning of the new state.
6.  Putting upon the veil a covering of sealskin, denotes the protection of inmost appearances of truth by those which are interior, 9471; spreading over it a cloth all of blue, denotes the protection of interior truths by such as are exterior, 9468; and putting in the staves of the ark denotes the whole supported and conjoined by truths most external, 9496.
7.  This appears from the signification of Aaron and his sons, as denoting celestial love and its truths, 9946; of the table of shewbread as denoting spiritual good derived from celestial good in the middle heaven, 10270; of the cloth all of blue as denoting exterior celestial truths, 9870; of the dishes, and the spoons, and the bowls, and the cups, as denoting the knowledges of interior and exterior celestial good and truth, 9544; and of the continual bread, as denoting celestial and spiritual good pre-eminently and continually, 9545; while by "to pour out withal" is denoted the influx of good into truths and thence conjunction, 9780.
8.  Spreading upon them a cloth of scarlet denotes the operation of spiritual good and truth internally; and upon this a covering of sealskin, denotes the operation of natural good and truth externally, 4922, and putting in the staves thereof, denotes "together with this good and truth embodied in action," whereby the spiritual man is prepared to make progress, 9496.
9.  This is seen from the signification of Aaron and his sons as denoting celestial love and the truths thence proceeding, 10017; of the candlestick as denoting the spiritual heaven, 9548; of the light and the lamp, as denoting truths interior and exterior, 9548; of the tongs and snuff-dishes, as denoting truths purificatory and evacuatory, 9572; and of the oil vessels thereof with which they minister to it, as denoting truths receptive of good and ministering thereto, 3728. But covering all these things with cloth of blue denotes protection by exterior celestial truths, 9870.
10.  Putting them within a covering of sealskin denotes protection by natural truths grounded in good, 9468; and putting the whole upon a frame, or bar, denotes protection by doctrinals which support good, 9496.
11.  Putting upon the golden altar a cloth of blue, covering that with a covering of sealskin, and putting in the staves thereof, denotes that the inmost worship of the Lord in the spiritual heaven, which is worship from charity, is protected in the same way, 9496.
12.  Taking all the vessels of the ministry with which they minister in the sanctuary, putting them in a cloth of blue, covering that with a covering of sealskin, and putting them on the frame or bar, denotes the protection of all ministering scientifics and doctrinals by which the inmost worship of the Lord is performed or promoted. 3079, 9496.
13.  Taking away the ashes from the altar, and spreading a purple cloth thereon, denotes that celestial good and truth are instrumental in the removal from spiritual worship of all those things which have served their purpose, 9723, and the retention of which would prevent progress; and in protecting that worship itself by the celestial love of good, 9868.
14.  By all the vessels of the altar with which they minister about it, the firepans, the fleshhooks and the shovels and the basins, all the vessels of the altar, are denoted all things ministering to the worship of the Lord, 9572 ; by firepans and fleshhooks are denoted things having reference to love interior and exterior from the signification of fire and flesh, 574; by shovels and basins are denoted what has reference to truth interior and exterior, 9724; by spreading over these a covering of sealskin is denoted protection by truths grounded in good, which are essential also in worship, 9468 ; and by putting in the staves thereof is denoted good and truth embodied in action, whereby the spiritual man is prepared to make progress, 9496.
15.  This appears from considering that Aaron and his sons denote celestial love and its truths, 10017; that making an end of covering the sanctuary, and all the furniture of the sanctuary, denotes the protection of the true worship of the Lord and all things which minister thereto, 10340; that the camp setting forward, denotes progress in the spiritual life, 8181; that the sons of Kohath coming to bear the sanctuary, denotes that it is the function of the spiritual heaven and the spiritual man to promote such progress, ver. 2; that their not touching the sanctuary denotes that they cannot perform the functions proper to those in celestial love, nor can they realize the celestial things thereof, for that this would cause the destruction of their own life of charity, 2908; and that these things were the burden of the sons of Kohath in the tent of meeting, denotes that, nevertheless, spiritual love ministers to celestial love in the worship of the Lord and the work of salvation, ver. 10242.
16.  This is true, because by Eleazar is denoted spiritual truth immediately proceeding from celestial love, 10017; by the oil is denoted celestial good, 3195; by the sweet incense is denoted what is grateful and acceptable in worship, 9475; by the meal offering is denoted worship from charity, 2177; by the anointing oil is denoted that which promotes the conjunction of goodness and truth, 9954; by the tabernacle is denoted everything in general having relation to worship; and by the sanctuary with all things in it, everything in particular, as well as all things ministering to worship, 3210.
17.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 9946; and by saying is denoted perception, 1822.
18.  Not cutting off the tribe of the families of the Kohathites from among the Levites, denotes that all those who are in charity and the faith of charity, for the uses just described, are not to be separated from those in charity generally, 5302.
19.  Doing thus to them in order that they may live and not die, denotes "in order that they may enjoy their specific good, without loss of spiritual life," 2908; approaching to the most holy things, denotes when the spiritual minister in the holy worship from celestial love, 3210; Aaron and his sons denote celestial love and its truths, 10017, and their going in to the holy place denotes support by the influx of celestial love and its truths in worship, 9903; and Aaron appointing to the sons of Kohath their service and their burden, denotes that the Spiritual receive their love of use internal and external thence, 6390.
20.  Their not going in to see the sanctuary even for a moment lest they die, denotes that still the Spiritual cannot come into the perception of good and truth enjoyed by the Celestial, nor ought they to aspire after such perception, lest they should lose their own proper life of charity, 2908.
21.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1822.
22.  Taking the sum of the sons of Gershon by their fathers' houses by their families, denotes that those who are in the obscure good which constitutes the internal of the ultimate heaven both _as to interior and exterior things, are ordinated and arranged according to their quality, 10217.
23.  From thirty years old and upward until fifty years old, denotes as to quality with respect to truths leading to good and truths con firmed in good, because by thirty years old is denoted somewhat of combat, and thus the state of truth leading to good, and because fifty years old denotes fullness as to truths which are also full of goods', and thus a confirmed state as to truths, 2141; and all that enter in to wait upon the service, or warfare, to do the work in the tent of meeting, denotes in order that they may perform their function in regard to the worship of the Lord and the work of salvation, 3.
24.  This being the service of the families of the Gershonites in serving and bearing burdens, denotes that this is the function of those in the internal of the ultimate heaven in the cultivation of good internal and external, 6390.
25.  The curtains of the tabernacle and the tent of meeting, denote the interior truths of faith which belong to those in the second heaven, and the exterior truths of faith which belong to those in the internal of the ultimate heaven respectively, 9615; the first covering named denotes external truths, and the covering of sealskin, external good, in the internal of the ultimate heaven, 9632; and the screen for the door of the tent of meeting denotes the appearances of truth which are the medium between the ultimate heaven and the second, 9686.
26.  The hangings of the court denote the truths of the ultimate heaven, and in this case of the external of that heaven, 9743; the screen for the door of the gate of the court denotes the doctrine of the Lord as to truth and as to good, 2356, and the guard lest there should be entrance by those not prepared, 9763; it is said "as to truth and as to good," because of the two expressions "door" and "gate," 683; which is by the tabernacle and by the altar round about, denotes also "as to truth and as to good," in regard to worship, 10242; the cords and the instruments of their service denote all inferior truths which minister thereto, 7038; whatever shall be done with them denotes, evidently, some specific use, 9282; and their serving therein denotes that by them they worship, 7038.
27.  At the commandment, or according to the mouth, of Aaron and his sons, denotes through the influx of celestial good and its truths, which is according to Divine Providence, 9946; the service of the Gershonites denotes the functions of those who are in the obscure good of the internal of the ultimate heaven, chap 3:17; in all their burden and in all their service, denotes in every act of external and internal worship, 7038; and "you shall appoint to them in charge all their burden, denotes that thus celestial love and its truths are present in things most external, 7038.
28.  This being the service of the families of the sons of the Gershonites in the tent of meeting, denotes that these are the functions of those in the obscure good of the ultimate heaven in the worship of the Lord and the work of salvation, 3; and their charge being under the hand of Ithamar the son of Aaron the priest, denotes that their ruling motive is the love of natural good received from the Lord and expressed with power in natural truth, 9946.
29.  The sons of Merari numbered by their families by their fathers' houses, denotes that the ordination and arrangement of those in the external of the ultimate heaven is also according to exterior and interior good, 7833.
30.  From thirty years old and upward even to fifty years old, denotes with respect to truths leading to good and truths confirmed in good, because by thirty years old is denoted somewhat of combat, and thus the state of truth leading to good, and because fifty years old denotes fullness as to truths which are also full of goods, and thus a confirmed state as to truths, 2141; and every one that enters into the service to do the work of the tent of meeting, denotes with all who perform some function internal or external connected with the worship of the Lord and the work of salvation, 3.
31.  This being the charge of their burden according to all their service in the tent of meeting, denotes that this is their office according to their function, 3540³; and the boards of the tabernacle, and the bars thereof, and the pillars thereof and the sockets thereof, denote the preservation of the Word in its ultimate form, according to appearances, and of all external worship in agreement therewith, involving the preservation of good and truth on the ultimate plane, because the boards denote the good which supports heaven, 9634; the bars denote the power of good by truths, 9496³; and the pillars and sockets denote the ultimate good and truth by which the church is supported, 9757.
32.  The pillars of the court round about and their sockets, denote all the truths by which such external worship is supported, 9757; the pins and the cords denote the conjunction of these things with what is internal, and the confirmation of such support and conjunction in every sphere as to particulars, 9777; all their instruments with all their service, denotes "those things intellectual and voluntary by means of which the regeneration of man is promoted, such as worldly knowledges and merely natural uses," chap 3:36; and "by name you shall appoint the instruments of the charge of their burden," therefore denotes that according to the specific quality of each individual, so shall his office and his uses be, 6390.
33.  This being the service of the families of the sons of Merari, denotes that these are functions of those in the external of the ultimate heaven, 7038; according to all their service in the tent of meeting, denotes in the worship of the Lord and the work of salvation, 3; and under the hand of Ithamar the son of Aaron the priest, denotes that their ruling motive, also, shall be the love of natural good received from the Lord, and expressed with power in natural truths, 9946.
34.  By Moses and Aaron and the princes of the congregation are denoted Divine Truth and Divine Good, as expressed in the primary truths of the church, 1482; by numbering are denoted ordination and arrangement, 10217; and by the sons of the Kohathites according to their families and their fathers' houses, are denoted those who constitute the middle or spiritual heaven as to externals and internals, ver. 7833.
35.  From thirty years old and upward even to fifty years old, denotes from those who are in truths leading to good to those who are in truths confirmed in good, ver. 30; and every one that entered upon the service for work in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, 3.
36.  Those that were numbered of them by their families being two thousand seven hundred and fifty, denotes that their quality according lo ordination and arrangement is fullness of the conjunction of good and truth, a holy state according to good, and fullness as to truths, because numbering denotes ordination and arrangement, 10217; by their families denotes quality as to varieties of good, 7833; two denotes the conjunction of good and truth, hence two thousand does the same, 5194; seven denotes a holy state as to good, and hence so does seven hundred, 2141.
37.  These being they that are numbered of the families of the Kohathites, denotes that such is the ordination and arrangement of those in the spiritual heaven, 34; all that did serve in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, 3; whom Moses and Aaron numbered, denotes by Divine Truth and Divine Good, 9946; and according to the commandment of the Lord by the hand of Moses, denotes through influx from the Lord, and by the power of the Divine Law, 7463.
38.  Those that were numbered of the sons of Gershon, denote the ordination and arrangement of those who constitute the internal of the ultimate heaven, 27; and by their families, by their fathers' houses, denotes according to externals and internals, 7833.
39.  From thirty years old and upward even to fifty years old, denotes from those who are in truths leading to good to those who are in truths confirmed in good, ver. 30; and every one that entered into the service for work in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, ver. 30.
40.  Those that were numbered of them by their families, by their fathers' houses, denotes quality externally and internally, 7833; and two thousand six hundred and thirty denotes conjunction as to good and truth, a full course of temptations, and relative fullness as to truths, 5335.
41.  These being they that were numbered of the families of the sons of Gershon, denote that such is the ordination and arrangement of those in the internal of the ultimate heaven, 27; all that did serve in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, 3; whom Moses and Aaron numbered, denotes by Divine Truth and Divine Good, 9946; and according to the commandment of the Lord, denotes according to influx from the Lord, 5486.
42.  Those that were numbered of the families of the sons of Merari, denotes the ordination and arrangement of those who constitute the external of the ultimate heaven, 29; and by their families, by their fathers' houses, denotes as to externals and internals, 7833.
43.  From thirty years old and upward even to fifty years old, denotes from those who are in truths leading to good to those who are in truths confirmed in good, ver. 30; and every one that entered into the service for work in the tent of meeting, denotes those who perform some function in the worship of the Lord and the work of salvation, ver. 30.
44.  Those that were numbered of them by their families being three thousand and two hundred, denotes that their quality according to their general principle of external good, is completeness as to good of their degree, and the conjunction of truth therewith, 5194.
45.  These being they that were numbered of the families of the sons of Merari, denotes the ordination and arrangement of those In the external of the ultimate heaven, 29; whom Moses and Aaron numbered, denotes by Divine Truth and Divine Good, 9946; and according to the commandment of the Lord by the hand of Moses, denotes by influx of Divine Good from the Lord operating by Divine Truth, 7010.
46.  All those that were numbered of the Levites, whom Moses and Aaron and the princes of Israel numbered by their families, by their fathers' houses, denotes the quality of all those who are ordinated and arranged by Divine Truth and Divine Good, and the co-operation of the primary truths of the church, or those in such truths, and who are in charity according to externals and internals, 7833.
47.  From thirty years old and upward even to fifty years old, denotes from those who are in a state of truth leading to good, to those who are in truth confirmed in good, ver. 30; every one that entered in to do the work of service and the work of bearing burdens in the tent of meeting, denotes all who are capable of performing some use in connection with the worship of the Lord and the work of salvation, internal or external, ver. 6390.
48.  Those that were numbered of them being eight thousand and five hundred and four score, denotes that their quality is a new state of life through regeneration, fullness as to truths and fullness of conjunction both as to good and truth mutually and reciprocally, 7284. It is to be remembered here that two forties, or four score, involves fullness of victory in temptation, and thence fullness of reciprocal conjunction because the fundamental number two denotes conjunction, and forty denotes temptations, 5194. 730.
49.  Being numbered according to the commandment of the Lord, or according to the mouth or word of the Lord, denotes that this ordination and arrangement is entirely from the Lord by Divine Truth, 27; by the hand of Moses denotes by Divine Truth in its power, 7010; every one according to his service and according to his burden, denotes the quality of each individual known both as to interior and exterior uses, 6390; and thus being numbered by Moses, as the Lord commanded Moses, denotes that such ordination and arrangement are the effect of influx and correspondence, wherein is exhibited the power of Divine Truth, or the Divine Omnipotence, 5486.

Discussion

We may commence our review of this chapter by referring to two little matters, one connected with the numbering of the Levites, and the other with the age at which they were required to begin their service in the Tabernacle. In ver. 39 of the last chapter it is said that the number of Levites was exactly twenty-two thousand; this was two hundred and seventy-three less than the total number of firstborn male Israelites; and each of the two hundred and seventy-three was required to pay a redemption price of five shekels to Aaron, because there were no Levites to represent them. But it appears, also, that the actual sum total of the Levites, obtained by adding together the full numbers of Gershonites, Kohathites, and Merarites as given in vers. 28 and 34 respectively, was twenty-two thousand three hundred; and commentators have had differences of opinion as to how this discrepancy is to be accounted for. Some suppose, therefore, that by a mistake in the manuscripts, or in the printing of the Hebrew, the number of the Kohathites is given as eight thousand six hundred instead of eight thousand three hundred; and others consider that the odd three hundred Levites were the firstborn males of that tribe, who already belonged to the Lord according to the general law concerning the firstborn (13), and that, therefore, they could not be counted as Levites who should stand for Israelite firstborn. And in this opinion we are told that most Jewish and Christian commentators agree. And although neither of these suppositions may be really correct, yet we are disposed to think the second is so, because there must have been a certain proportion of firstborn males among the Levites, and it is reasonable to suppose that they were the odd three hundred; and, besides, if this had not been the case, those Israelites who were required to pay the redemption money would have had just cause to complain that the number of Levites was actually in excess of the firstborn males among the Israelites. Moreover, the correspondence of the twenty-two thousand is exactly according to the requirement of the internal sense, and so, also, is the number two hundred and seventy-three, and the number of shekels paid.

But now with regard to the age at which the Levites were appointed to commence their service, we find that in the last chapter it is said to have been from thirty years, and in this the same, while yet in chap. viii. it is said to have been at twenty-five years; and this is explained by most commentators by considering that they may have been enjoined to commence their lighter duties at the age of twenty-five, but their heavier work not until the age of thirty. And, also, we shall see again, when we come to study chapter viii., that the correspondence of the number twenty-five "is harmonious with the series in the internal sense there.

Taking now the first section of our chapter, let us consider its particular teaching. It describes the functions of those in the spiritual heaven, as distinguished from the functions of those in charity generally. For it must be clear to the reflecting mind that in each heaven specific uses are performed for the benefit of the whole, and that, indeed, each angel has his specific function. Uses are those things which each is able to do for the good of all, and which all together are able to do for the good of each; and thus there is no selfishness in the love of uses. But the uses of those who are in charity generally are various according to the heaven to which they may belong, while the uses of those who are in charity in the spiritual heaven have a relation, as it is said, to the most holy things (ver. 4), that is, the spiritual heaven supports and protects the celestial heaven, from which it derives its life and activity. And as Aaron and his sons belonged to the family of the Kohathites, and yet were distinguished from them as priests, we see how they could at the same time represent those of the spiritual heaven and the celestial, while the rest of the Kohathites could only represent the spiritual heaven, and could not perform the duties of those represented by the priests (ver. 15).

Next we have to consider carefully the order of the various coverings, and to observe the guiding principle, namely, that exterior things were signified by those which covered, 9468². For a term often has its meaning modified, according to the position in which it occurs. Thus, for example, the covering of sealskin, in ver. 6, denotes interior appearances of truth and good, but in ver. 8, exterior, or natural truth and good; and so, again, the cloth of scarlet in ver. 4922⁴, and we learn in another place that it denotes not only this, but the external good of the celestial kingdom or church, or mutual love, or celestial truth, which different meanings may seem inconsistent, unless we observe the connection in which the term is applied as well as the position in which it is placed. And besides this, it may be added that, from a certain point of view, what is external in the celestial heaven is internal in the spiritual heaven, for mutual love is really charity as it is manifested in the former, while spiritual good is also charity as manifested in the latter. These remarks, therefore, have been made, not only to account for the apparent difficulty in respect to the part of our chapter we are now studying, but also with regard to similar things in the Writings generally.

But having seen what is the particular use which the spiritual man and the spiritual heaven perform with regard to the celestial, as represented by the Kohathites, we have to notice one or two interesting points about them which yet remain. It is clear from the literal sense that they were distinguished from the other two divisions of the tribe of Levi in a particular way, because from them sprang Aaron and Moses, but it is not so evident, in that sense, why it is said they were not to be cut off from the Levites. But the series of the internal sense shows the reason, to which it may be added that a great practical lesson is here involved. For the man of the church is thereby cautioned that he ought not to separate intelligence and love in himself, or, in other words, faith from charity. Now we know this has been done doctrinally in former churches; but, also, we ought to know that we are disposed to do it in our daily life, by sometimes being too much swayed by our reasoning powers, and at others by our impulses. Let us, therefore, carefully guard against this. And, on the other hand, let us encourage the influx of good affections, as represented by Aaron and his sons going in and appointing to each of the Kohathites his duty, being well assured that good work done from the promptings of love and guided by a discriminating enlightenment, such as is represented in this series by the office of Eleazar the priest, is really the best kind of work, and promotes the making perfect of the spiritual man so that he gains, in the end, his true heavenly quality, which is, as we have seen, "fullness of the conjunction of good and truth; a holy state, according to good; and fullness as to truths" (ver. 36); and in him adequately developed.

And in proceeding to study what relates to the other two divisions of the Levites in this chapter, we notice in the first place that they properly represent the Internal and External of the ultimate heaven respectively, or the man of the external church; and it is well to observe here that their functions, like those of the spiritual man, include a capacity to understand, and, by their obedience, to support and preserve the holy truths and affections of those in a higher heaven than their own. And thus we find that it was the duty of the Gershonites, in the journeyings of the Israelites, to carry the curtains of the tabernacle, as well as those of the tent of meeting, these signifying, not any of the truths relating to their own degree, but rather those referring to the spiritual heaven; while, in the same way, it was the duty of the Merarites to carry the boards of the tabernacle, its bars, its pillars, and its sockets, which, taken altogether, denote what relates to the good and truth of the ultimate sense of the Word, and thus to something higher than merely natural truth or science. Now, this wonderful capacity of man generally, that his perceptions of what is good and true and beautiful on that account, shall be higher than his state as to spiritual life, is of the Divine Mercy in order that he may be reformed and regenerated, and so advance into the realization of his inmost heavenly state. And now, as in the case of the middle heaven, there is influx from the celestial heaven, so in that of the ultimate; also, in order to show that the Lord's life, as it flows into man through all the heavens, and consequently through all the degrees of the human mind, puts on a quality according to the degree and the state, we are taught that in each heaven there is a distinct governing principle represented respectively by Aaron, Eleazar and Ithamar. For celestial love, or love to the Lord, is denoted by Aaron; spiritual love, or charity to the neighbour, is signified by Eleazar; and natural love front the Lord, as manifested in obedience, is represented by Ithamar. And, moreover, all duties assigned to the Gershonites and Merarites are representative of the uses of external worship, and the description shows the importance of it. Primarily, by external worship is meant the worship of a good life as the outward expression of internal worship, or of genuine love and faith ; but in a secondary sense that also is called external worship which consists in the prayers and praises accompanied by the reading of the Word and by instruction therefrom, which takes place in the sanctuary on the Sabbath; and this, indeed, ought to be attended to with care as the means of stimulating to a good life, and also as the natural effect of it. Thus, then, those things which formed the work of the Merarites about the tabernacle and the tent of meeting, and in connection with the moving of the Israelites from one place to another, had, as it were, a double representation.

It now only remains, therefore, in order to conclude our notes on this chapter, to say a little on the quality of the external church, as expressed correspondentially by the numbers of the Gershonites and Merarites. That quality is conjunction with the Lord through the internal church, after a full course of temptations, resulting in the complete and perfect life. And particularly here we desire again to intensify the thought, that this conjunction, with the means by which it is acquired, and the result, as realized in a perfectly harmonious state, is effected in the proprium, or proper life, of the regenerated man. Being, in short, an individual distinct from the Lord, and thus finite, and yet being a continual receptacle of life from the Lord, he must for ever act as from himself. And it is therefore right for us to consider carefully the distinction between the corrupt proprium into which we are born, which is essentially selfishness, and the heavenly proprium, which we receive from the Lord, and which, therefore, is not selfishness, but the love of being useful in such a particular way, that no other human being will ever be capable of supplying our place in the grand order of the heavens. There is a sense, then, in which we may profitably reflect that heaven cannot do without us, in order that we may be stimulated In our heavenly life.

It would be a great mistake if, when we thought that of ourselves we are nothing but evil, humility required us to include in the thought the conception that, as individuals distinct from the Lord, we are nothing but evil; for if that were true, then heaven itself would be nothing but evil; and, indeed, every created thing, as being distinct from the Lord, would be nothing but evil. But this is evidently absurd, since creation is from the Lord, and therefore everything created is nothing but good (Gen 1:31). But what humility requires of us is, to acknowledge that we become nothing but evil by actually ascribing our life to ourselves, because it appears to be our own by virtue of our individuality. Evil is therefore entirely the result of the abuse of the freedom which our individuality, as human beings, carries with it; and since we have all thus abused our liberty, and hence have needed to be regenerated, and it is not possible for any state in which we have been ever to be altogether obliterated, we may see why and how it is true, that even heaven itself is not pure in the sight of the Lord, while yet our fully regenerated life is not an impure life; or, in other words, why we are nothing but evil as to our merely natural proprium, and yet may have a new and heavenly proprium from the Lord which is not evil, and which, in its first formation with us, is the ultimate truth of the Word of the Lord, denoted by a rib built into a woman, 151. Let us study this subject well, and then we shall see that, from its beginning, our new life, by regeneration, is not the selfish life or proprium, either as to its internal or external degree; and that when regeneration is completed, the external man, on that account, becomes fully conjoined with the internal. And do not let us imagine that the rib built into a woman in us, is the selfish life regenerated, for this cannot be, although "to build signifies to raise up that which is fallen," because what is fallen and what is raised up is the man himself as to his individuality, which remains, notwithstanding regeneration.

Numbers Chapter 5

Summary of the Spiritual Sense

1. The man of the church is instructed that he must reject from the heavenly life every tendency disposing him to profane the truth, falsify it, or defile it by contact with any natural affection void of spiritual life, vers. 1-4.
2. Concerning offences against the Divine Law through ignorance or weakness, vers. 5-10.
3. On an offence against good through ignorance of the truth; the illegitimate conjunction of falsity with good; the disturbance of the internal man in consequence; investigation from Divine Good; the process by which innocence or guilt is discovered; and the results of guilt or innocence, vers. 11-31.

The Contents of each Verse

References and Notes

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1822.
2.  Commanding the children of Israel, denotes influx from the Lord by Divine Truth with the man of the Spiritual Church, 7010; putting out of the camp every leper, denotes the rejection of every tendency to profane the truth, 6963; also one that has an issue, denotes one who falsifies the truth, 10130; and one who is unclean by the dead, denotes one who defiles the truth by contact with any affection void of spiritual life, 3900¹⁰.
3.  Putting out of the camp both male and female, denotes the rejection from heaven and the church of those defiled by both falsity and evil, because male denotes truth, and female, good, and therefore, in the opposite sense, falsity and evil, 725; and "that they defile not their camp in the midst of which I dwell," denotes lest they destroy heavenly order, which is entirely from the Lord, and in which the Lord has His abode with man inmostly, 10153.
4.  By the children of Israel doing so, is denoted that the man of the true church is obedient to the dictate of Divine Truth, 5755; putting the lepers and other unclean persons without the camp, denotes the entire rejection of those evil things, 10038; and by as the Lord spoke to Moses, so the children of Israel doing, is denoted that the man of the church is able to do this from Divine Good by Divine Truth, which he acknowledges to be from the Lord, 5755.
5.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.
6.  Speaking to the children of Israel, denotes instruction by Divine Truth, 2951; a man or a woman committing a sin that men commit, denotes the violation of the Divine Law to which the man of the church is prone, 731; doing a trespass against the Lord, denotes a sin either from ignorance or weakness, 9156; and the soul being guilty, clearly denotes the consciousness of guilt, 3400.
7.  Confessing the sin that they have done, denotes that confession shall be made before the Lord from the internal man, 8388; making restitution for his guilt in full, denotes the restitution of the truth, which had been taken away by misunderstanding, in all fullness, 9087; adding the fifth part, denotes that the truth by which amendment is made must be acknowledged to be from the Lord through remains, 10227; and giving it to him in respect of whom he has been guilty, denotes that the truth properly appertains to the internal man, who makes the confession of guilt, 10227.
8.  By the kinsman to whom restitution is to be made, is denoted the Lord, not only as the deliverer, vindicator, or redeemer, but also the Lord as requiring restitution, or amendment of life by repentance, by His operation in the internal man, 9069; and hence not having a kinsman to receive restitution, denotes not being conscious of the Lord's operation in the internal man, or not having the internal man opened, but being only in natural good; by restitution made to the Lord, is denoted amendment through the work of repentance, from this good, 9088; by the restitution being the priest's, is denoted the acknowledgement of the Lord from good, 9946; and by the ram of atonement, whereby atonement is made for him, is denoted the removal of guilt nevertheless, on account of this good, and also on account of the good of innocence and charity in the internal man, by which the external man is reconciled with the internal and thus with the Lord, 10042.
9.  Every heave offering of all the holy things of the children of Israel which they present to the priest being his, denotes that the internal man, with the spiritual, is vivified and renewed by influx from the Lord when good is acknowledged to be from Him, because the children of Israel denote those of the Spiritual Church, and not of the Celestial, 3654; because the heave offering with them, denotes the operation of the Lord's life inmostly, and the wave offering the same operation interiorly, and therefore the result is illustration, and not perception as with the Celestial, 10093, and because the heave offering being given to the priest, denotes that internal good is acknowledged to be from the Lord, 10227.
10.  Every man's hallowed things being the priest's, denotes acknowledgement by the interior man that all good and truth are from the Lord; and whatever any man gives to the priest being his, denotes acknowledgement by the external man that all good and truth are from the Lord, 10227.
11.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.
12.  Speaking to the children of Israel, and saying to them, denotes illustration to the man of the Spiritual Church who sees, 2619; and a man's wife going aside and committing a trespass against him, denotes the violation of good through ignorance of the truth, because by a wife is denoted good, 915., and by a trespass, is denoted a sin against the truth of faith, 9156, besides which the man in this case signifies truth, 2466¹⁴.
13.  A man lying with the woman carnally, denotes illegitimate conjunction with infernal falsity, 1369; it being hidden from the eyes of her husband, denotes that the internal man is unconscious, thereof, since the husband signifies the internal man, 2148; it being kept close, denotes deficiency of perception, 683; being defiled, denotes that good is adulterated, 2466¹⁴; no witness against her, denotes innocently, 4197; and her not being taken in the act, denotes ignorantly, because to have been caught in the act would have denoted the discovery of the state of evil by the force of the truth as is evident.
14.  By the spirit of jealousy coming upon the husband, is denoted the disturbance of the internal man through zeal for good, 158; by his being jealous of his wife, is denoted through the non-correspondence of the external, 160; his wife being defiled, denotes the adulteration of good, and thus, clearly non-correspondence with internal, 2466¹⁴; again by the spirit of jealousy coming upon the husband, is denoted the disturbance of the internal man, 158; and by the wife not being defiled, is denoted no lack of correspondence, but deficiency as to truths with the internal, because, in this case, the husband was in error, 158.
15.  The man bringing his wife to the priest, denotes that still there is communication with the internal man as to good, 9946; bringing her oblation for her, namely, barley meal, denotes the acknowledgement of the Lord through the good of truth, 4335; the tenth of an ephah, denotes the Lord's operation by remains, 8468; no oil nor frankincense, denotes no reception of the genuine good of love nor of the genuine truth thereof, 10137; a meal offering of jealousy, denotes the interruption of the worship of the Lord by the adulteration of good, 2466¹⁴; and a meal offering of memorial bringing iniquity to remembrance, denotes the interruption of worship by lack of truths, and consciousness of evil or error, ver. 8620.
16.  The priest bringing her near, and setting her before the Lord, denotes still conjunction with the Lord by good ruling in the inmost, 9378.
17.  By taking holy water, is denoted the application of truth derived from good, 8042; an earthen vessel, in this case, denotes corrupted external good, 10105; and putting the dust nto the water denotes condemnation on that account, 249.
18.  The priest setting the woman before the Lord, denotes the acknowledgement that good is entirely from the Lord, 9378; letting her hair go loose, denotes the discovery that evil has corrupted the truth in the natural mind, 3301¹; putting the meal offering of memorial into her hands, denotes that the good of truth also is from the Lord, 15; the meal offering of jealousy denotes even though there is suspicion, 6888; and the priest having in his hand the water of bitterness that causes the curse, denotes the manifestation or outward appearance that good separated from truth causes aversion, ver. 379.
19. 2842; saying to the woman, denotes the thought of such confirmation, 2506; no man having lien with the woman, denotes no adulteration of good, 2466"; not having gone aside to uncleanness, being under her husband, denotes no profanation of truth through falsity from evil, 10130; and being free from the water of bitterness causing the curse, denotes deliverance from the falsity of evil which causes aversion from the Lord, ver. 17.
20.  Going aside, being under a husband, and being defiled, denotes when there is not only the profanation of truth but also the adulteration of good by falsity from evil, 19,
21.  Causing the woman to swear with the oath of cursing, denotes confirmation of the evil state, even of aversion from the Lord both as to good and truth, 19; the priest saying to the woman, denotes the dictate of Divine Truth from Divine Good, concerning the evil state, 7291; "The Lord make you a curse and an oath among your people," denotes aversion and confirmation in evil, 683; and making the thigh to fall away and the belly to swell, denotes the violation of the conjunction of good with truth, and of the reciprocal conjunction of truth with good, 3911. Observe here also that the falling of the thigh, and the swelling of the belly, aptly denote the cessation of the true heavenly life, and the increase of the merely sensual life, 1585.
22.  The water that causes the curse going into the bowels, denotes aversion from the truth adulterated with evil in the natural degree, ver. 3911; the belly swelling, and the thigh falling, denotes no longer the reciprocal conjunction of truth with good, and the conjunction of good with truth, ver. 21; and the woman saying "Amen, Amen," denotes because of such confirmation in evil and falsity, as appears from the meaning of the word Amen, which is truth, 683.
23.  The priest writing these curses in a book, denotes that thus there is the confirmation of evil in the interior memory of the corrupted man, 8620; and his blotting them out in the water of bitterness, denotes evidently, that the truth can no longer be violated-by those who are thus averted from it, ver. 10505.
24.  Making the woman drink of the water of bitterness, denotes that truth contaminated with evil, which causes aversion, is appropriated, vers. 3168; and it entering into her and becoming bitter, denotes that thus the truth itself becomes distasteful, vers. 18.
25.  The priest taking the meal offering of jealousy out of the woman's hand, denotes that still there may be the appearance of the reception of the good of truth externally, ver. 15; waving the meal offering before the Lord, denotes vivification from Him, 10089; and bringing it to the altar, denotes the appearance of genuine worship, 4S4¹-
26.  The priest taking a handful as the memorial, and burning it upon the altar, denotes, the apparent conjunction of exterior good with interior, 15; and making the woman drink the water denotes the appropriation of truths as if from good, ver. 24.
27.  It coming to pass when she drank the water, denotes a successive state, 4979; if she be defiled and have committed a trespass against her husband, denotes if there should be the adulteration of good by falsity, and the perversion of truth by evil, 9156; the water entering into her and becoming bitter, denotes that the reception of the truth is distasteful, vers. 18; her belly swelling and her thigh falling away, denote that there can be no reciprocal conjunction of truth with good, nor any conjunction of good with truth, ver. 21; and the woman being a curse among her people, denotes that there is complete aversion from truth, 1259.
28.  The woman not being defiled, denotes if there is no adulteration of good, 2466¹⁴; being clean, denotes a state of purity, 892; and conceiving seed, denotes the fructification of good, and the multiplication of genuine truths, 913.
29.  This being the law of jealousy, when a wife being under her husband, goes aside and is defiled, denotes that this is the law of life when there is no legitimate conjunction of good with truth, but, on the contrary, the falsification of truth and the adulteration of good, 10130.
30.  The spirit of jealousy coming upon a man, and his being jealous of his wife, denotes the disturbance of the conjunction between the internal and external man, ver. 14; setting the woman before the Lord, denotes that the state of the external man is tested by Divine Good, 9378; and the priest executing upon her all this law, denotes that from Divine Good the true state of the case is made manifest by Divine Truth, or by the laws of Divine Order, 9946, 2634.
31.  The man being free from iniquity, and the woman bearing her iniquity, denotes that the truth may not be violated, when evil has been confirmed by conjunction with infernal falsity, 9937.

Discussion

The chapter we have now to review, as appears from vers. 5, and 11, consists of three distinct sections. Let us, therefore, consider each of them separately; but before doing so, it may be as well to note that, taken all together, they describe the life of the spiritual man, as to his consciousness of evil in a threefold way; as to the reconciliation of the external man with the internal when evil is removed, and the Lord is fully acknowledged; and as to the interrupted conjunction of the external man with the internal, when good is corrupted in the external, or when truth is deficient in the internal. And taking now our first subject, let us see what our duty is in regard to it. We are to put out of our camp, or expel from our lives, every leper, that is, every tendency to apply the truths of the church to selfish ends and purposes; we may not falsify the truth; and we may not contaminate it with merely natural affections. And this is a work to be done within ourselves. For if we are truly enlightened, we shall discover that these evil tendencies are in us, and also we shall see that the first, in this case, leads to the second, and that the second may culminate in the third. Let us then be wary, and watch and pray lest we enter into temptation. It is better to check in ourselves the principles that lead to actual evil, than to have to repent of indulgence therein. But as we have seen, on a former occasion, how leprosy denotes the profanation of truth, how an issue signifies its falsification, and how contact with a dead body represents its contamination by merely natural affections void of spiritual life, it is not necessary now to extend our remarks on these evils. We may consider, however, why these injunctions are given? It is because the Lord dwells in our midst, and His camp must not be defiled. Moreover, we are taught that the expulsion of our evil tendencies must not only be from our thoughts, but from our hearts as well, for this is involved in the use of the terms male and female according to the correspondences. For if the evil thought be resisted, the impurity of the feelings will be checked. As, therefore, the children of Israel were outwardly obedient to the Lord, so let the spiritual man be inwardly and outwardly obedient, since, indeed, under any circumstances, it is good to avoid evil actions, and much better also to see and reject the evil thoughts and feelings which prompt to evil actions.

It is interesting to notice, in the next place, the connection of the first section with the two following. They both relate to the putting away of evils. And whereas the literal sense concerns evil actions, the spiritual sense has to do with evil states. Every one knows that it is evil states which produce evil actions; and that if pains are taken to remove evil states, there will be no evil actions. The second section, then, refers to evils committed in states of ignorance and weakness; and we are carefully to consider what we are here taught. The fact that an evil action is the result of ignorance, or of weakness, does not cause it to be guiltless, although the guilt has not the same quality as deliberate and wilful sin. And it is our duty to confess our guilt, even when there is only error and not wickedness. The confession, however, here meant, is not to be in words only; it involves a real consciousness of evil doing; and thus it is said, "confession is to be made before the Lord from the internal man." Also restitution is to be made; and how is this to be done? We must acknowledge from our hearts, that we have infringed a law of Divine Order, although we may not have been aware of it, or knowing it, have yet transgressed. And that particular law which we have violated must become now on a law of our life, and must be inscribed on our interior memory, and must become, as it were, a part of our souls, or of our internal man, and must be devoutly cherished there. This is the restitution. And it is to be restitution in full, by being, for the future, diligently committed to the life, or outwardly observed.

But now, what is really meant by adding the fifth part? It means acknowledgement from remains that the truth is from the Lord, and is an internal and living principle in us. Hitherto it may have been a mere matter of knowledge, or of the understanding, but now it is something more, and is connected with its corresponding affection stored up in us by the Lord at some period of our life without our being aware of it. Now, however, the affection is active; the truth has life in it, and is implanted in us, preparing the way for the realization of good. But what we feel outwardly is, perchance, only a little stronger determination to live a true life. Consider next the importance of the following verse. How many persons are there in the present day who are spiritually in the position here described! They are only natural, and as yet, are without spiritual principles by means of which they are regulating their lives. They are only external men, and not yet internal, and this for want of higher truths. They have no kinsmen to whom restitution can be made; but yet they can make restitution to the Lord, by doing the work of repentance on their own plane. And thousands and thousands of such persons are being saved continually because they thus act. For the Lord is in them reconciling them to Himself through their simple good. And, moreover, they actually worship the Lord from the good of innocence internally, although they are not conscious thereof (ver. 8).

But how is this possible? The next two verses explain. Although they cannot at all acknowledge the Lord from their merely natural state;—for no one can do this—although they have not any conscious spiritual life; and although they know not their own inmost or celestial life; yet, because they are in their simple good, and from it shun evil according to their light, their heave offerings, and their sacrifices generally, that is, their acknowledgement of the Lord and their worship generally, can be accepted, since it is in correspondence with the Lord's life flowing into their souls through their higher degrees. And thus " every heave offering and every hallowed thing of theirs is given to the priest, or in other words, is acknowledged to be from the Lord. And hence, therefore, it comes to pass that even the angels who form the ultimate heaven, and with whom neither the spiritual nor the celestial degree is opened, are yet capable of worshiping the Lord from the highest form of good, and the highest form of truth, that is, from celestial and spiritual principles. For such can still love their Lord above all things and their neighbour as themselves, but not in the same degree as those can who constitute the spiritual and celestial heavens because these respective degrees were opened in them during their state of probation in the earthly life. Study well the particular reference (10093) in this connection.

Turning to our last section, we have to reflect on some of the particular spiritual truths contained therein. We are all aware how easily we may offend against good through ignorance of the truth, as described in ver. 12. We may mean to do right, and we may desire to do right, but yet this wish and desire may be weakened for want of knowledge. But worse still, it may happen that our good intentions, naturally strong, may be thwarted through positive-falsity. It is the Lord who gives us natural good affections; but it is ourselves who pervert them by falsity. They ought to be conjoined with the Lord through the internal man; but we listen to the voice of the serpent, and do more than simply err. Why is this? It is because, in our weakness and ignorance, we do not see the truth, and do not realize our wickedness. This is the teaching of ver. 13, and it may relate to wicked actions of many different kinds, and not be limited simply to violations of marriage in the literal sense only. For there are many ways of violating the heavenly marriage, which ought to exist between the church and the Lord, or between the natural and spiritual man, or between the external and internal man. And there may, at first, be no witness, and no positive condemnation. An illustration of this is Peter's wilful denial and rejection of his Lord. He really loved Him, you observe, and thus was really conjoined to Him, comparatively as the wife to the husband; but in his state of temptation, he neither saw that, nor realized that he was committing so grievous a sin. There was, at the moment, no witness against him, nor was he caught in the act. But afterwards the Lord, through his internal man, enlightened him. "The Lord turned and looked upon Peter," and then he saw that his good or his love for the Lord was defiled, and he came into that state of disturbance, as to his internal man, which is here described by jealousy. For it was the effect of the Lord's earnest zeal for his salvation. Or we might take another case, in which we may infer that there was no lack of correspondence as to good, but rather as to truth, namely, the case of Thomas. For Thomas, you are aware, required evidence. He could not see the truth, until the Lord, in His zeal for his salvation, caused him to see. And so Thomas was affected with spiritual jealousy, because he could not see, this being removed as soon as he saw. And this illustrates the latter half of our fourteenth verse. Spiritual jealousy, therefore, we now see, may arise from two causes It is either an anxiety lest our affection for truth, which is the wife, should suffer, or it is an anxiety lest the truth itself should suffer.

But here we come to this most interesting case of investigation. And just look, for a moment, at its literal sense. How could the presenting of a meal offering like that, and the drinking of water defiled with dust establish the guilt or the innocence of the supposed offender? We see, consequently, that some mysterious truths underlie all this symbolism. The Lord does not require meal offerings, nor does He require incantations by holy water. But He requires sincere worship according to our state, and testing by truth adapted to our state. And by these it will be known whether we are truly conjoined to Him or not, both as to our external and as to our internal minds. And according to our real state so will it happen in the judgement. There is no oil nor frankincense, no purified love, nor purified truth, it may be, in our worship as yet, and we must drink, as we journey, the bitter waters of temptations. But the time will come, if we are faithful, notwithstanding our present weakness and ignorance, when we shall be able to offer the true meal offering (Lev 6:14-18), and to drink of the pure water of life (Rev 7:17), that is when our judgement is over, and it will be seen and known that we are free from all impurity.

But considering the series of the internal sense, as it stands in the parallel columns, and also what is said in giving the references, it is not necessary to enlarge on the remaining particulars of our chapter; and yet a word may be said in conclusion on the confirmation of evil in the interior memory of the corrupted man signified by writing the words in a book and then blotting them out with the water of bitterness. For it must surely be clear to the thoughtful mind, that when evil is confirmed by falsity inwardly as well as outwardly, there is a rejection, or a blotting out, of the truth from the conscious life, while yet, according to the universal law, what has been once received into the memory remains, 868. But also it is said to be blotted out by the water of bitterness, because of its rejection, that is, because of the rejection of the truth through confirmation in what is evil and false. Let the man of the church, then, beware of this sad state; and let him rather confirm the good and the true by a life of obedience to them.

Numbers Chapter 6

Summary of the Spiritual Sense

1. The character of the celestial man is described, namely, that he is unwilling to investigate spiritual or celestial truths during his-regeneration, because he is distinguished from the man of the Spiritual Church, and cannot appropriate truths for the sake of being led into good; and in him ultimate truths are not separated from good, he is in good and truth conjoined, and he acts from good by truth, through the immediate perception of truth, vers. 1-5.
2. Concerning the regeneration of the celestial man, his purification from evil, his devotion to the Lord, the reconciliation of his external man with his internal, and the state of innocence he acquires, vers. 6-12.
3. Concerning the state of the celestial man made perfect by regeneration, vers. 13-21.
4. And, lastly, concerning the conjunction of the celestial with the spiritual heavens, vers. 22-27.

The Contents of each Verse

References and Notes

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1822.
2.  Speaking to the children of Israel, and saying to them, denotes through influx to the man of the Spiritual Church from which he learns, 7304; and any man or woman making a special vow, the vow of a Nazarite, to separate himself to the Lord, denotes the celestial man who is wholly devoted to the Lord, because a man or a woman signifies the internal or external of the church, 160; making a special vow, denotes willing that the Lord may provide, and also a sacred desire for conjunction with Him, 6091; and the vow of a Nazarite, denotes the consecration of the celestial man to the Lord, 5113¹⁶.
3.  Separating himself from wine and strong drink, denotes that the celestial man is unwilling to investigate spiritual truths during His regeneration, 683; the three expressions, namely, wine, vinegar of wine, and liquor of grapes, denote, respectively, truths relating to the internal, interior, and external man according to the series, and drinking denotes appropriation, 3168; grapes denote charity, as peculiar to the Spiritual Church, 1071²; fresh grapes or dried, denote affections of. charity either in their development, or when confirmed in the understanding as distinct from the will, 3168.
4.  Not eating anything that is made of the grape from the kernels even to the husk during all the days of his separation, denotes that he who is a man of the Celestial Church is distinguished from the man of the Spiritual Church, and therefore cannot appropriate truths, either internal or external, for the sake of being led to good, 6091.
5.  All the days of his vow of separation no razor coming upon his head, denotes that, in him, even ultimate truths in their plenitude and power are not separated from good, 3301³; until the days are fulfilled in which he separates himself to the Lord being holy, denotes that during the whole course of his regeneration he is specially devoted to the Lord because he is in good and truth conjoined, 9680²; and letting the locks of the hair of his head grow long, denotes that he continually acts from good by truths, having immediate perception thereof, 3301³.
6.  All the days that he separates himself to the Lord, not coming near a dead body, denotes that during regeneration he does not allow himself to be contaminated willingly by the unregenerated affections of the merely natural man, which are void of spiritual life, 3900¹¹.
7.  Not making himself unclean for his father or for his mother when they die, denotes that neither does he allow hereditary evils and falsities either internal or external to corrupt his life, 8876; when fathers and mothers denote internal evils and falsities from heredity, brothers and sisters denote such as are external, 3703²²; when they die, denotes when evils and falsities are rejected, 1408; and his separation to God being upon his head, denotes that he is inwardly in good, in truth, and in obedience thence derived, ver. 2.
8.  Being holy to the Lord all the days of his separation, denotes that during the whole process of his regeneration and purification he is, as to his ruling motive, wholly in love to the Lord, 2001. Notice here the use of the term God in the preceding verse, and the term Jehovah in this.
9.  Any man dying very suddenly beside him, denotes temptation and victory in the conflicting state of his preparatory life, 1408; defiling the head of his separation, denotes coming into contact with evil, and opposing it from his cherished love, 5113¹⁶; shaving his head on the day of his cleansing, denotes the rejection of the merely natural life as his regeneration is advancing, 3301³; and the seventh day denotes when the perfected celestial state is attained, 84.
10.  The eighth day denotes the new state caused by victory in temptation, 2044; bringing to the priest two turtledoves or two young pigeons, denotes a closer conjunction of the truths perceived in the understanding with celestial good, 9946; and the door of the tent of meeting, denotes the acknowledgement of the Lord,
11.  The priest offering one for a sin offering and the other for a burnt offering, denotes that, from good, the celestial man confesses that evil and error are removed by Him, while good and truth are confirmed, 10053; making atonement denotes the reconciliation of man with the Lord, and of the external man with the internal, 10042, III; sin by reason of the dead, denotes that merely natural affection causes their separation, 3900¹⁰; and hallowing his head the same day, denotes that purification from evil causes their conjunction and a state of holiness, 487.
12.  Separating to the Lord the days of his separation, denotes that by every victory in temptation the devotion of the celestial man to the Lord is strengthened, because no one can be fully separated, or devoted to the Lord without the removal of evil, which is effected by temptations, and is denoted by the sin offering, 10053; bringing a he-lamb of the first year for a guilt offering, denotes that evil remitted produces a state of the celestial things of innocence which is acknowledged to be from the Lord, because the sin offering mentioned in the last verse, denotes evil remitted; the he-lamb, denotes the celestial things of innocence, and of the first year, denotes in all fullness, 2906⁹; and a guilt offering denotes the acknowledgement of the Lord in worship for the removal of evil committed without intention, 9156; and the former days being void because his separation was defiled, denotes that no actual state of conflict with evil gives any quality to the perfect celestial state, because evil active in the natural man causes temptation; for by days are denoted states, 487; being void, or falling, denotes separation, 3203; and the separation defiled, denotes a state of impurity, 10130.
13.  This being the law of the Nazarite, when the days of his separation are fulfilled, denotes when the regeneration of the celestial man is completed according to the Divine Law, 5113¹⁶; and being brought to the door of the tent of meeting, denotes that he must fully acknowledge the Lord, 2356.
14.  Offering his oblation to the Lord one he-lamb of the first year for a burnt offering, denotes confession that he receives from the Lord all the celestial things of innocence, 2906⁹; and the he-lamb denotes what is internal, the ewe-lamb what is external, and the ram what is spiritual, 2830³, while the burnt offering signifies worship from pure love; the sin offering worship indicating purification from evil; of the first year, signifies fullness; without blemish signifies what is perfect, 7837; and a peace offering signifies worship from freedom on account of the remission, or removal, of evil, 10097.
15. 10107; it is said simultaneously, because what is highest in successive order is in the midst in simultaneous order, 9996; bread, cakes, and wafers, denote good, respectively, in the internal, the interior, and the external man, 10107; unleavened, denotes what is free from evil and falsity, 2342; anointed with oil and mingled with oil, denotes from love, 2177; fine flour denotes what is spiritual, 3993⁵; and meal offerings and drink-offerings denote celestial and spiritual good and truth which nourish the soul, 1071.
16.  The priest presenting them before the Lord, denotes that this acknowledgement is entirely from celestial good, 10227; and offering his sin offering and his burnt offering, denotes both as to the removal of evil and the reception of good, 10053.
17.  Offering the ram for a sacrifice of peace offerings to the Lord, denotes that so also is the acknowledgement of the reception of spiritual and celestial love in the middle degree of the mind, 2830³; with the basket of unleavened bread, denotes as to the reception of all degrees of good in the natural mind, ver. 15; and with the meal offering, and the drink offering thereof, denotes as to the reception of all celestial and spiritual good and truth which nourish the sou50:2177, 1071. But the peace offering, denotes worship from freedom on account of the remission of evil, 10097, because the worship is not entirely free so long as there is temptation, and also self compulsion; and the reason why the burnt offering is mentioned before the sin offering in the first instance and after it in the second, is to show that the worship of the Lord from pure love, and with full devotion, is indeed the essential in worship under all circumstances with the celestial man; but that, nevertheless, with him also, the removal of evil must precede and not follow the realization of good.
18.  The Nazarite shaving the head of his separation at the door of the tent of meeting, denotes that when the celestial man is thus sanctified, he puts off the old natural state when all temptation has ceased, 3301³; putting the hair on the fire, denotes putting on the new natural state which is holy from pure love, 10055; and under the sacrifice of the peace offerings, denotes the medium of conjunction, 9278³.
19.  Taking the sodden shoulder of the ram, denotes all the power of spiritual or internal good with which the celestial man has fought against evil, 10043; one cake and one wafer, denote all the good interior and external, that had supported him in the conflict, 10107; putting them into the hand of the Nazarite, denotes that they were from celestial love, 878; and after he had shaven the head of his separation, denotes when the former natural man was separated, 3540³.
20.  The priest waving them before the Lord, denotes that then the new natural man is vivified from within, 223; this being holy for the priest together, with the wave breast and the heave thigh, denotes the acknowledgement of the Lord in all fullness, pure love indeed wholly predominating in a state of holiness there, even as in the interior spiritual degree, and in the inmost conjugial principle which are rendered active from the Lord, ver. 10091-10093; and after that the Nazarite being permitted to drink wine, denotes that the celestial man, from his state of perfection in good, can instantly perceive, and also appropriate all spiritual truths,
21.  This being the law of the Nazarite who vows, denotes the Divine Law for the celestial man who devotes himself to the Lord, ver. 2; his oblation to the Lord for his separation, denotes his acknowledgement of the Lord as distinct from that of the spiritual man by being more complete, vers. 15; and according to his vow that he vows, so doing after the law of his separation, denotes that it is not possible for him not thus to be distinguished, because this is a law of Divine Order, ver. 13.
22.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses, is represented Divine Truth, or the Word, 1822.
23.  Moses speaking to Aaron and to his sons saying, denotes according to influx into the celestial and thence into the spiritual heavens, 9946; and on this wise blessing the children of Israel and saying to them, denotes that there is now full conjunction of the Lord with the spiritual heavens, and perception there with the spiritual, 1822.
24.  "The Lord bless you and keep you," denotes that goodness and truth are conjoined in their inmost principles, 3382.
25.  "The Lord make His face to shine upon you and be gracious to you," denotes that thence all interior truths have spiritual light and joy, 3195.
26.  "The Lord lift up his countenance upon you and give you peace," denotes that thence also the external principles are elevated into light and become receptive of eternal peace, 3780.
27.  Putting the Lord's name upon the children of Israel, denotes that thus a Divine quality is impressed upon the spiritual man through the celestial, 10017; and the Lord blessing them, denotes that, in this way, a full conjunction of all human powers with the Lord in simultaneous order is effected, 3654.

Discussion

This interesting chapter deals with the celestial man, as distinguished from the spiritual man, and at the same Lime with the spiritual man in his celestial state, or in the state when he no longer learns the truth in order that he may become good, but when, being good, he perceives the truths that agree with his good, and makes use of them as a means of doing good. Now this distinction between the celestial and spiritual man, and consequently between the celestial and spiritual heavens, and the celestial and spiritual states of the man of the church generally, was unknown to the Christian world, before it was revealed in the Arcana Coelestia; and also, there are several other distinctions made in the writings of the New Church generally, which were not known before. And for this reason, as every one may see, it became necessary that new terms should be used to mark those distinctions. And on this account also those terms cannot be dispensed with in treating methodically on the various subjects with which they are connected without a great sacrifice of clearness. No apology, therefore, is needed for the constant use of these terms in their proper places ; and as they are generally explained, where it is necessary, the distinctions themselves will, in time, become quite familiar, and, of course, will be found of immense use, in properly understanding spiritual things. Let us, therefore, reverently study what the celestial man is, and what the celestial state of every man is, as set forth in the correspondential language of the portion of the Word now before us.

A Nazarite means, literally, one separated, devoted, or sanctified for the service of God; and a cognate term, derived from the same root, means the hair of the head, as shown by the Nazarite; hence, therefore, we may clearly see how it is that he represents the celestial man, and the celestial state of any man, or in other words an angel of the highest heaven especially; an angel of any heaven, as to the good, or love which makes him an angel, and a man of the church as to the principle of good, or love, by which alone any one can be devoted to the Lord. Thus, then, the term Nazarite covers the whole meaning of the term celestial. For no one can be devoted to the Lord unless he loves the Lord, and all that proceeds from the Lord.

This, then, being so, consider what is first said of the Nazarite, who, of course, in the supreme sense, represents the Lord Himself as to His Human nature, 3301³. He was commanded not to drink wine, and not to eat anything that came from the vine, to signify that the celestial man is not regenerated by means of truth in the understanding, like the spiritual man, but by means of good in the will, and this because the celestial man, in the strict sense, means the man in whom the will and understanding make one, on which account he does not learn truth, and store it up in his memory with a view to becoming good, but he perceives what is true from his state of good; and then by uniting the truth he thus perceives with his good, he is gradually made perfect, or regenerated. For although the celestial man is in good and truth conjoined essentially or internally, it docs not necessarily follow that he is so actually or externally, because he is born from his parents with tendencies to evil and error, and also in a state of ignorance, and therefore he cannot be perfect, until his faculties are developed, and thus until he is able to perceive truths from his good, and to conjoin them with his good in a perfect life. Now in order to understand the distinction between the celestial and spiritual man, and thus between the people of the Most Ancient Church, and those of the Ancient Church, both as to their essential nature, and with regard to regeneration, we must study this well. To be regenerated by means of good in the will, that is, by means of affection, and thus to be made perfect in truth, is a very different thing from being regenerated by means of truth in the understanding and thus, by means of intelligence. In both cases, of course, regeneration implies the rejection of evil and error, and being established in goodness and truth, and in both cases love conjoins truth to itself; but in the case of the spiritual, the love is of a lower degree comparatively, as love to the neighbour is in a lower degree than love to the Lord. Hence, then, we now see why the celestial man was not allowed, spiritually, to drink wine, or to eat anything that came from the vine: it was because he did not reason concerning truths, as to whether they were truths or not, but perceived what was true from the interior light, which was from the Lord through his good, according to the Lord's words concerning him, namely, "Let your communications be ' Yea, yea, Nay, nay,' for whatever is more than these comes of evil " (Matt 5:37).

But when the Nazarite had fulfilled his appointed days, as we read further on, he was permitted to drink wine; and since the celestial man, whom he represents, neither before nor after his complete regeneration, reasons concerning truths but perceives them, we have to consider in what sense the perfected celestial man drinks wine spiritually. To perceive truths from the state of good, be it known, is the office of the understanding conjoined with the will; and this the celestial man does during his regeneration and after it, as is evident. But to appropriate truths by applying them to the life, either during regeneration or after it, is the office of the will, and this is what is signified also by drinking wine. Hence, therefore, it is said in the series of the internal sense, in ver. 20, "the celestial man, from his state of perfection in good, can instantly perceive, and also appropriate all spiritual truths." That is, this drinking of wine by the celestial man, properly represents the full appropriation of all truths, relating to his life, in the natural sense now completely one with the higher degrees. And, indeed, concerning this state, see AE 918¹²; and consider that, in regard to the Lord, it represents the state of the Human, so to speak, when it was fully glorified, or when He arose from the dead with His whole body which He had in the world, and when He could emphatically say, "All power is given to Me in heaven and on earth," thus assuming as to the Human also, Divine Omnipotence. But see Luke 22:18.

And this brings us to another point which demands attention.

The Nazarite was not to shave his head, and he was to let the locks of his hair grow long, in order to denote that, in the celestial man, truth was never to be separated from good, that all its power was to be exercised in the natural degree, and that he had continual perception thereof. This the reference given shows; and also that when his days were fulfilled, and he shaved off the hair of his head, it was to denote the putting off of the old, and the putting on, in fullness, of a new natural man. This, therefore, clearly indicates that the celestial man, equally with the spiritual, was required to overcome evil, and that his regeneration was not simply a development from a lower degree of good to a higher. On the contrary, it consisted in the elimination of evil and error from the natural affections and thoughts, so that there might be perfect harmony between the higher degree of good and the lower. But, indeed, that the celestial man, before regeneration is completed, enters into temptation for his purification, is abundantly evident from what now follows in our second section. Let us consider it.

The Nazarite was not to allow himself to come near any dead body. Now what a striking symbol is a dead body, or carcass, of the merely natural man void of spiritual life! But the celestial man, as distinguished from the spiritual man, could not have been contaminated with evil, as thus represented, if there had been no evil with him in the natural degree of his life; that is, if there had been with him no actual evil there. And, of course, there could have been no actual evil, if there had not been hereditary evil, except in the case of the first created human beings whoever they were. But the next verse assures us that he was not compelled to adopt evil from hereditary tendencies; and this also is clear from the fact that the very first pair, if we assume that the whole human race sprang from one pair, were in freedom to choose between the love of the Lord and the love of self (Gen 2:16-17), or more strictly between the love of the Lord and selfishness. During all the states of his Nazariteship, or separation, therefore, the celestial man was holy to the Lord by virtue of good. And this cannot be said of the spiritual man, who acts from truth rather than from good in the course of his regeneration.

We now come to reflect upon the purification of the celestial man from evil, which is described by accidental contamination through contact with the dead body of a person dying suddenly beside the Nazarite. And we notice first the peculiarity of this expression, as indicating the manner in which evil impulses causing temptation are excited by evil spirits. For there can be no impulse of evil without influx from the hells; and this influx, in the case of the regenerating man, involves temptation. And if we call to mind the words of Paul when he said, "I die daily" (1 Cor 15:31), we shall understand the spiritual meaning of a man dying suddenly. It is the rejection of the corrupt old life through conquering in temptation. And in this is the celestial man defiled, in that he is conscious of his evil. But he puts off the old life, as represented by the Nazarite shaving his head, and puts on the holy state of the new life denoted by the seventh day. And now follows, therefore, the worship of the Lord in the new state, and the renewal of the vow of consecration, the meaning of all these things in relation to the progress in regeneration of the celestial man, appearing sufficiently from what is said in giving the references, because similar things have been previously considered. But a word must be said explanatory of the last clause in the section. For it must not be supposed that the former days being void, denotes that the previous states of the regeneration of the celestial man contributed nothing towards his final perfection, since every previous state of good and truth and their conjunction, occurring during life, has its value, as is evident from the fact that we could not have the full corn in the ear, unless we previously had the ear and the blade before it, according to the Lord's leaching (29). And hence, then, we are to understand by "former days," not any previous states of good and truth, but of evil and falsity; and that is why it is said to signify that "no actual state of conflict with evil, gives any quality to the perfect celestial state, because evil active in the natural man causes temptation." And, besides this, the words we are studying also convey the consoling and strengthening thought to the man of the church in general, that in heaven our evil states will have passed away, and that indeed actual states of conflict against evil will never more be experienced.

"Eternal mansions, bright array!
Oh blest exchange! Transporting thought! Free from the approaches of decay, Or the least shadow of a spot! "

With regard to the state of the celestial man made perfect by regeneration, which comprises our third section, there are some interesting particulars. He now acknowledges the Lord in all fullness; he worships Him from the inmost degree of his life, even to its outermost; the animals sacrificed indicate the successive order of influx as to good; the basket with its contents, denotes the same good in simultaneous order, to show that, in the perfect state, all degrees of good are in the ultimate or natural degree in their fullness and their power; and the meal offering and drink offering are last mentioned among the offerings, to show not only the intensification of this full reception of goodness and truth, but also that, in the perfect state in heaven, what nourishes the souls of the angels nourishes their bodies also, appearing in correspondential forms suitable for that purpose.

We have already seen the signification of shaving the head, and now, since it denotes the putting off of the old natural state and the putting on of the new, we can thence perceive the peculiarity of what is said in vers. 19-20. For it was after the Nazarite had shaven the head of his separation that the waving and heaving took place, and that he could drink wine. That is, spiritually, it is only when the old natural state is rejected and the new state is inaugurated, that truth and good respectively can be fully acknowledged and perceived to be from the Lord, and that the celestial man can fully appropriate them. And thus the more closely we examine the particulars of the description before us, the more clearly do the truths of the internal sense of the Word manifest themselves, and the more completely does the order and beauty of Divine revelation appear.

And, lastly, we have to consider the internal sense of words so familiar to us as are those of the blessing with which the chapter ends. That blessing denotes conjunction, the references show. But because the Lord, or Jehovah, signifies the Divine Being as to His love, we thence observe that it is love that causes conjunction. And truly every human being is eternally conjoined with the Lord through the reception of life or love from Him; and yet this alone does not give the conjunction signified by the threefold blessing. In order that there may be true conjunction with the Lord, He must not only love us, but we must love Him. Hence, therefore, to pray that the Lord may bless us or any one else, includes the desire that we may

love the Lord, and what proceeds from Him, namely, mercy, joy and peace, and in short all things good and true. And to pray the threefold blessing, is to desire to love the Lord as to all the degrees of our life. And thus only can our prayer be a true prayer, whether the desire be for ourselves or for others. It is worth our while, therefore, to know the internal sense of the Lord blessing us; for if we do not know it, we may easily imagine that it is a blessed thing to receive all kinds of good things from the Lord, externally, and to enjoy them without any reference to our own state internally.

Again, it is interesting to remark that this grand form of blessing is not only threefold, thus relating to the whole of the degrees of our life. It is also double in those degrees, and thus teaches the important lesson that we must be truly conjoined to the Lord both as to our wills and our understandings. That is, we must not only love to be good, but we must love to be truthful as well. Truly it is goodness that is a blessing, but it is truth that keeps or preserves us; the face of the Lord shines upon us when we ourselves are merciful, and He is gracious to us, when we ourselves are intelligently kind, or gracious; and He lifts up the light of His countenance upon us, when we act according to His truth, giving us peace also, when we are fully disposed to promote peace amongst our brethren.

And in one word, if we have inwardly in ourselves the heavenly affections symbolized by Aaron and his sons, involving the peace which the world can neither give nor take away, they will certainly descend and bring into perfect harmony every lower principle of our hearts and minds, which are collectively represented by the children, of Israel in relation to the priests who pronounce the blessing.

Numbers Chapter 7

Summary of the Spiritual Sense

1. The subject here first presented is the conjunction of the spiritual heaven with the celestial; and also, generally, the chapter treats of the acknowledgement, on the part of the spiritual man, that he receives all the good things of charity and faith and doctrine from the Lord through the celestial heavens, vers. 1-8.
2. But those who constitute the spiritual heaven cannot perform the functions of the ultimate heaven, their use being to minister to and support with all their power the celestial heaven, besides which they acknowledge the Lord in genuine spiritual worship; every society, indeed, and each individual, according to his state, vers. 9-11.
3. The specific acknowledgement and worship of societies and individuals is described, vers. 12-88.
4. Revelation, internal and external, is always the consequence of genuine acknowledgement and worship, ver. 89.

The Contents of each Verse

References and Notes

1. 4979; the day that Moses had made an end of setting up the tabernacle, denotes when the state of the celestial man is completely established, 9784; anointing and sanctifying denote the conjunction of truth with goodness, and a holy state of good and truth thence derived, 9680; and the furniture thereof, and the altar and all the vessels thereof, denotes the worship of the Lord also fully established as to its internal and external states, 10340.
2.  The princes of Israel, the heads of their fathers' houses offering, denotes that those who are in the primary truths of the Spiritual Church grounded in charity, which is celestial love in an image, have conjunction therewith, 37032; these being the princes of the tribes, denotes the primary things of faith and charity, 3858; and their being over them that were numbered, denotes the ordination and arrangement, from the Lord, by means of primary truths, of all inferior things, 10217.
3.  Bringing their oblations before the Lord denotes the acknowledgement that they are the receptacles of good and truth from Him, 10227; six denotes by regeneration, and in fullness, 737; covered wagons denote things protected from evil, and concealed by Divine Providence, 5945; twelve oxen denotes all fullness as to the natural affections, 2180; a wagon for every two of the princes denotes good and truth in conjunction, 5194; for each one an ox denotes the affection of good distinguished from the affection of truth, 4149; and presenting them before the tabernacle denotes reception through heaven, 3540³.
4.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1791, 1822.
5.  Taking it of them denotes that the acknowledgement that all these good things are from the Lord is accepted, 10177; to do the service in the tent of meeting denotes to be in holy spiritual worship, 3540³; giving the offerings to the Levites denotes the reception of charity as primary by acknowledgement, 3877; and every man according to his service denotes that each is in his own particular use, 7038.
6.  Moses taking the wagons and the oxen and giving them to the Levites, denotes that thus all natural receptacles or scientifics, and all natural affections are grounded in charity, 3877.
7. 5194; four oxen denote affections of good conjoined with truth, 1686; the sons of Gershon represent those who are in the Internal of the ultimate heaven, 9755; and according to their service, denotes adequate to their functions, 7038.
8. 1686; eight oxen denote affections of good conjoined with truth, 1686; the sons of Merari denote those who are in the External of the ultimate heaven, 9648; according to their service denotes adequate to their functions, 7038; and under the hand of Ithamar the son of Aaron the priest, denotes the new external man, this being subordinate to and acting from celestial natural good, 9946.
9.  The sons of Kohath denote those who constitute the middle heaven, or spiritual degree, 9684; not giving them any denotes that they are not in the functions of those who are in the ultimate heaven, and, consequently, not in their scientifics or affections of good, vers. 8; the service of the sanctuary belonging to them denotes that their ministry is to the celestial heaven, chap 4:4; and bearing it upon their shoulders denotes by supporting it from the affection of interior truth and interior good conjoined, with all their power, 1085.
10.  The princes offering for the dedication of the altar in the day that it was anointed, even the princes offering their oblation before the altar, denotes that thus all those in the primary truths of the Spiritual Church acknowledge the Lord in genuine worship when it is from charity and faith conjoined, and this both as to Internals and Externals, 683.
11.  The Lord saying to Moses denotes revelation from the Lord by Divine Truth, 1822; and offering his oblation each prince in his day for the dedication of the altar, denotes that each worships the Lord, by acknowledgement, according to his own state, 4541.
12.  He that offered his oblation on the first day being Nahshon the son of Amminadab of the tribe of Judah, denotes that the first are in truths immediately proceeding from Divine Love, 1482.
13.  One silver charger the weight whereof was one hundred and thirty shekels, denotes all spiritual truth having relation to doctrine in perfection, because silver denotes spiritual truth, 2937; a silver charger, being a receptacle or vessel, denotes truth, or doctrine recipient of good, 3079; weight has reference to good, 5335; one silver bowl of seventy shekels after the shekel of the sanctuary, denotes all spiritual truths having relation to life in perfection and holiness, 728; after the shekel of the sanctuary denotes from the conjunction of truth with good, 2959; and both of them full of fine flour mingled with oil for a meal offering, denotes being receptacles of celestial good externally and internally, or of spiritual and celestial love, the charger signifying the external receptacle and the bowl the internal, as appears from the signification of the numbers connected with each, 2177.
14.  One golden spoon of ten shekels full of incense, denotes the grateful hearing and reception of worship, because derived from remains and expressed in loving words and actions, 3164. It is said here "expressed in loving words and actions," because a vessel, or spoon made of gold, denotes what is grounded in good in the outward life, from the understanding and the heart as all true worship ought to be.
15.  One young bullock, one ram, and one he-lamb of the first year for a burnt offering, denotes all natural, spiritual and celestial love in all fullness and grounded in innocence, consecrated wholly to the Lord, and being perpetually from Him, 7839.
16.  One male of the goats for a sin offering denotes faith in the Lord conjoined with some charity from which repentance is practised and evils are remitted, 10122.
17.  Two oxen denotes every good natural affection conjoined with its truth, 10042; five he-goats denotes all the truth of faith, 4169⁴; five he-lambs of the first year denotes all the good of innocence in the natural man, 2906⁹ ; the peace offering denotes devotion to the Lord in freedom as the result of peace and harmony between the internal and external man, 10097; and this being the oblation of Nahshon the son of Amminadab, denotes that thus they worship the Lord who are in truth immediately proceeding from the primary truth of good, ver. 12.
18.  On the second day Nethanel the son of Zuar prince of Issachar offering, denotes the worship of those who are in celestial conjugial love, in mutual love, and humility, Luke 12:32, 2715³.
19. 13-17, the proofs are the same; and as the offerings for each of the princes were similar, these proofs need not be repeated. But these offerings are repeated in the text, and therefore their internal sense is repeated, and the interpretation of it is repeated in each case, because, although it is outwardly the same internal sense, it is not inwardly so, owing to the fact that the quality of external worship depends upon the motive or principle which rules. And as there were twelve different ruling motives or principles represented by the twelve princes, and twelve signifies all, 3858, therefore the worship of the whole heaven is here described, showing that it is various on account of the universal distinctions of angelic life. But the reason why the offerings are described as being all the same is to show that still worship throughout the whole heaven is one worship, because it is the worship of the one only Lord; and because he who truly worships the Lord, alike devotes to His service all his human affections and powers, each being a man like all other men, and endowed with the same faculties from the Lord, since he is an image and likeness of the Lord. For he embodies in himself all things finitely which are in the Lord infinitely; and these common constituents of human life are therefore adequately denoted by the several gifts mentioned.

    And, before proceeding, it is also to be observed that each prince is mentioned by name, not only before the account of his offerings, but immediately afterwards also, which appears, on the surface, to be another unnecessary repetition, but it is not so. For it evidently shows, in the internal sense, that the principle which rules inmostly with a man in his worship must be fully expressed in that worship, and thus appear in external thoughts and actions, because the external man, in heaven, is fully and perfectly represented in what is external.

24.  On the third day Eliab the son of Helon, prince of the children of Zebulun, denotes those who are in truth conjoined with good and  derived therefrom, or in the heavenly marriage, chap 1:9, 3960-1, 2001, 3703².

25. 13-17.

30.  On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, denotes those who are in faith in the understanding, or in faith derived from charity, which is the foundation of the church, chap 1:5, 3863, 2760 preface, 2971, 6432, 37032.

31. 13-17.

36.  On the fifth day Shelumiel the son of Zurishaddai prince of the children of Simeon, denotes those who are in obedience from the good of truth, chap 1:6, 3869, 2760 preface.

37. 13. 17.

42.  On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, denotes those who are in good works, or in the good of life, chap 1:14, 3934, 4981, 10331, 8944.

43. 13-17.

48.  On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, denotes those who are in the new understanding of truth, and in obedience thence from the life of good, chap 1:10, 6238, 5355, 2001, 2542, 3880.

49. 13-17.

54.  On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh, denotes those who are in the new will of good in the hope of reward as if from self, the knowledge of the truth and separation from evil derived from the Lord's work of redemption, chap 1:10, 6238, 5351, 3816, 3084, 2647, 2760 preface.

55. 13-17.

60.  On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, denotes those who are in truth from good springing from opposition to evil, and are a medium, chap 1:11, 4585⁵, 4592, 3703², 3923, l664. 9l63.

61. 13-17.

66.  On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, denotes those who are in the affirmation of truth and in good which aids, derived from Divine Truth, which protects man in temptation, chap 1:12, 3923, 2360, 8652, 1992.

67. 13-17.

72.  On the eleventh day Pagiel the son of Ochran, prince of the children of Asher, denotes those who are in natural delight, and in opposition to evil springing from a state of spiritual trial and affliction, chap 1:13, 3939, 2001, 8200, 2535, 5221, 5222.

73. 13-17.

78.  On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, denotes those who are in resistance to evil, and in a principle of good derived from the truth of the Divine Word, 3928, 2360, 343, 3424.

83. 13-17.

84.  This being the dedication of the altar in the day when it was anointed by the princes of Israel, denotes that thus it is acknowledged by all who are in the Spiritual Church that good is conjoined to truth in worship when they are sensible that they receive all good things from the Lord, 3654; and twelve silver chargers, twelve silver bowls, and twelve golden spoons, denote all spiritual truths external and internal, and the power of expressing these in good works, which are receptacles of interior principles, 14.
85.  Each silver charger being one hundred and thirty shekels, and each bowl seventy, denotes fullness and completeness, and holiness as to truth, ver. 13; all the silver of the vessels two thousand and four hundred shekels, denotes the quality, namely fullness of the conjunction of good with truth, and of truth with good, because twenty-four denotes fullness, 5313⁶, two thousand denotes the conjunction of good and truth, 10235, and four hundred denotes the conjunction of truth and good, 4248; and after the shekel of the sanctuary, denotes that all truth has its origin from good, 29595.
86.  The twelve golden spoons full of incense weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons one hundred and twenty shekels, denotes fullness, also, as to good expressed in loving words and actions, which are the receptacles of spiritual worship derived from remains, and from truth conjoined with good, the character of which is completeness and equality as to both truth and good, ver. 576.
87.  All the oxen for the burnt offering being twelve bullocks, the rams twelve, the he-lambs of the first year twelve, and their meal offering; and the males of the goats for a sin offering twelve, denotes completeness as to all natural affections, as to all spiritual affections, and as to all celestial affections internal and external; and as to faith in the Lord for the remission of evil in the worship of the Lord by entire consecration, vers. 3858.
88.  All the oxen for the sacrifice of the peace offerings twenty and four bullocks, the rams sixty, the he-goats sixty, the he-lambs of the first year sixty; this being the dedication of the altar after it was anointed, denotes completeness as to the free and full devotion of all natural affections, of all spiritual affections, of all the good of faith, and of all the good of innocence established in the external man as well as in the internal by regeneration. And that thus it is acknowledged by the spiritual man that all his worship of the Lord is entirely from Him by the conjunction of good with truth, ver. 3306.
89.  Moses going into the tent of meeting to speak with Him, denotes when the spiritual man is, in this holy worship, desirous humbly to communicate with the Lord, 2951; hearing the voice, denotes revelation, 9506; the ark denotes the celestial heaven, 308; and speaking to Him denotes operation continually by Divine Truth adapted to all his states, 2271.

Discussion

It is interesting to be able to trace the connection between the spiritual series of one chapter of the Word and of that which immediately follows it, and to observe that the division of the chapters in the literal sense by no means agrees with the divisions of the subjects in the spiritual sense, and we have now another example of this. For the subjects of the conjunction of the celestial with the spiritual heavens commences with, or is introduced by, the blessing which concludes the last chapter. And, indeed, this blessing clearly indicates the operation, in the first place, of the Lord through the celestial heavens, while the whole of what we now have to consider speaks of the reciprocal action of the spiritual heavens. It is just, in fact, as we have already pointed out. There is no true conjunction with the Lord where there is no love for Him.

And, moreover, it is the Lord Himself Who renders man capable of love to Him. Each human being, to speak universally, is endowed by the Lord with a, particular capacity to love Him, although 'no one is compelled to develop this capacity. Let any one of us reflect upon the ruling love that he has, and is fully conscious of in its general form. Can he say that by study and labour he acquired it? By no means. It is not a thing that may be acquired, but, being conscious of it, we may develop it. We used to think that a man, by determining to do so, could choose any ruling love; but we now think experience proves the contrary. It is the Lord Who gives to every man his own ruling love, which is his new will; but He does not prevent Him from adopting the opposite evil. For the predetermination of man is between good and evil generally, in order that it may be exercised between good and evil specifically. And this is evident from the teaching of 1555, that "the will of man is formed by the Lord from infancy to childhood," during which time there is, of course, no deliberate choice on man's part, for this freedom of choice is not exercised until afterwards; and if he then chooses good and not evil, he by and by becomes conscious of the ruling love, or the new will of good, which the Lord has given him; and from it he reciprocates the Lord's love. And these remarks are made to show that, as each of the twelve princes named in our chapter represents a certain principle by which the things he offered for the dedication of the altar, which were exactly similar in each case, were modified, really making no two of their offerings exactly alike, so, comparatively, many persons may receive from the Lord, and acknowledge to be from Him, the same endowments of various kinds which are represented by the various things each prince offered, and yet these same endowments will be so modified by the ruling love or will, which each person has also from the Lord, as to constitute truly a different offering in each case. And these considerations may serve to show us in what way, for example, the silver charger of the same form and weight, and containing the same things, which was given by each of the princes, may represent, nevertheless, a different endowment because of its being modified by the ruling love of each. This, therefore, is what justifies the continual repetitions, in the literal sense of this chapter, and elsewhere in the Word, by showing that they are not repetitions in the internal sense.

The next thing to be considered is that all these gifts were for the dedication of the altar; and as the altar was the chief representative of the Lord, therefore its dedication signifies dedication to the Lord in the sincere worship of Him. Only that which is from the Lord can enable us to worship Him truly, however, and thus we see still more clearly that what was given by the princes denotes what is from the Lord, and that the giving denotes acknowledgement. And if we now study the gifts in their order, we shall cover the whole ground of our chapter. For with regard to the princes, their meaning and signification has occupied our attention previously; and it is evident that each prince making his offering on one day indicates the progressive character of regeneration. Also the wagons and horses for the service of the tent of meeting aptly denote external receptacles and intellectual powers, by means of which suitable changes of state are promoted, and the first things we have now to reconsider are the silver charger, the silver bowl, and the golden spoon with their contents. These signify the general receptacles of truth and good, and the principles of truth and good themselves which the man of the church must first receive before he can offer acceptable worship. And although these appear to be acquired by an outward way, as knowledge stored in the memory, yet we could not thus receive them, if Divine Truth from the Lord were not operative inwardly. And it is here particularly said " Divine Truth," because this is what proceeds, as the Holy Spirit, from the Lord, and is the receptacle and medium also by which we receive good inmostly. It is this Divine Good, therefore, that is represented by the contents of the receptacles, namely, by the flour mingled with oil for a meal offering, while by the incense in the golden spoon is clearly denoted acceptable worship. But, be it remembered, this only means, as far as our actual experience is concerned, the first worship of the regenerating man from spiritual principles or from truths, the order being, according to our consciousness, from external to internal things; for clearly the numbers attached to the charger, the bowl and the spoon, from their correspondence, indicate this. But still this part of the description, taken as a whole, and in relation to what follows, as we have said just above, signifies the Lord's operation inmostly.

For it is now to be observed that it is the Lord's operation from the inmost that precedes, and is followed in successive order from internals to externals, by the burnt offerings, the sin offering and the peace offerings, representative of worship internally, interiorly and externally, as is evident. Now we know that the burnt offerings signify full devotion to the Lord from pure love, and also that peace offerings in general denote worship from the same love in freedom in the external man after victory in temptation, and when the natural degree fully corresponds with the higher degrees; and hence we may see how it is that the sin offering represents interior worship, and denotes an intermediate state also in which there is the removal of evil through victory in temptations.

But we notice now that the burnt offering was threefold, consisting of a bullock, a ram, and a lamb, and knowing that they represent respectively natural, spiritual and celestial worship, we perceive at once that when man truly worships the Lord from a state of natural good received from Him, this really involves the worship from the higher degrees of good at the same time, although the man of the ultimate heaven, whose worship is signified by the bullock, may not be sensible of this. But yet he may understand that it is so, for he will know that the higher loves are those through which the Lord, as it were, descends, and produces the lower love, which enables him who is in it to be obedient, to love his neighbour as himself, and to love the Lord according to his state in the heaven which he occupies.

Again, another reason why the male of the goats takes the middle position, and thus represents the spiritual degree, is because it signifies the truth of faith, in the best sense faith conjoined with charity, and in the opposite sense faith without charity as the reference shows; and faith as distinguished from love or charity is peculiar to the spiritual man. But the good man does not separate faith from charity although he distinguishes them, and it is faith conjoined with charity which is especially instrumental in the removal of evil during the work of repentance. Hence, therefore, we now see the propriety of the goat being, in the case before us, a representative of worship for the removal of evil, which is signified by the sin offering. And, in addition to this, we may here call to mind that a goat was the sin offering on the great day of atonement, which is representative of the plenary removal of evil when man is fully regenerated.

Turning, however, to the sacrifices for the peace offering, we have to notice some other interesting particulars, for here there were two oxen, five rams, five he-goats, and five he-lambs of the first year. The reason for this, again, appears from the correspondence of the numbers. The peace offerings clearly denote the state of peace arising from the agreement and harmony between the internal and external man, and the joy and gladness brought about by the entire removal of evil and the cessation of spiritual conflict, producing the conjunction of all the natural affections with the spiritual and celestial affections; and this conjunction is signified by the number two. But besides conjunction, when the external is one with the internal man, there is fullness of life and worship in the external; and this fullness is signified by the number five. And there were oxen, rams, he-goats and lambs to denote the presence of all the degrees of life in simultaneous order in the ultimate. Thus we perceive, therefore, the spiritual value of all the expressions in relation to the peace offering.

And now, in order to complete this general review of the spiritual principles involved, and of their operation, in the internal sense of this account of the gifts of the princes for the dedication of the altar, two things more may be briefly considered, namely that all the wagons and horses were given to the Levites to do the service of the tent of meeting, and that there was revelation in consequence of the fullness of external representative worship expressed by the offering of all these gifts. From 10017 we learn that the work of the salvation of those who are in natural good is represented by the priesthood of the Levites, and therefore the same thing is also represented by the service of the Levites in the tent of meeting. And the work of salvation with the natural man is, therefore, evidently the cultivation of charity there by means of knowledge, and by means of intelligence such as is signified by the wagons and the horses, and the work done by the Levites; for we know that the Levites denote charity. Abundance of knowledge and intelligence there may be with the natural man with regard to worldly and selfish matters; and we know how keen he can be in cultivating them upon merely natural principles. But it is necessary for us all, as natural men, in the carrying out of the main object for which we are in this world, to cultivate also knowledge and intelligence in spiritual things for the sake of being established in genuine charity on the natural plane; for unless we are so established, we shall fail to enter the kingdom of heaven when we leave this world. And we know that the Lord says, "Seek you first the kingdom of God and his righteousness, and all these things shall be added to you " (Matt 6:33). And indeed the more we are in this charity as a governing principle, the more will the truths of the Word be revealed to us as represented by Moses going into the tent of meeting and hearing the Voice speaking to him. For, again, it is written, that "to every one that has shall be given, and he shall have abundance: but from him that has not, even that which he has shall be taken away" (Matt 25:29). That is to say, to him who has good, or charity, as his general ruling life, will abundance of truths be given, in perfect harmony with his specific ruling life of charity, or, in other words, his specific love of performing uses without any selfish motive.

Numbers Chapter 8

Summary of the Spiritual Sense

1. On the derivation of the light in the spiritual heavens from the celestial heavens; and that this light is from Divine Truths brought into order from the Divine Love and Wisdom, vers. 1-4.
2. On the purification of those who are in, charity by means of truths from the Word, and by the separation of falsities and evils, vers. 5-7.
3. On worship, also, for this purpose, and also for conjunction with the Lord, vers. 8-12.
4. On the origin of charity and its distinction from faith, vers. 13-14.
5. On the great uses of charity; how by it man's life is rendered active from the Lord; how it is primary in the church, although faith appears to be so in the beginning; how it is subordinate to and is derived from celestial love; and how it prevents the destruction of remains, vers. 15-19.
6. Thus is charity purified and exalted in the church, vers. 20-22.
7. And those who are in charity must endure temptations, in order that they may be made perfect, and thus fully manifest their love of being useful, vers. 23-26.

The Contents of each Verse

References and Notes

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.
2.  Speaking to Aaron and saying to him, denotes influx and illustration with those who are in. celestial good, 10017; Aaron lighting the lamps denotes that all the light of the spiritual heaven is derived from the celestial, 9548; and the seven lamps giving light in front of the candlestick, denotes specifically as Divine Truth proceeds from Divine Good, and enlightens the man of the Spiritual Church, 10550.
3. 10017; lighting the lamps so as to give light in front of the candlestick, denotes that truth in the spiritual degree is from charity which is love to the Lord in an image, 1013; and as the Lord commanded Moses, denotes that thus the Spiritual Church has light according to Divine Order, 880.
4.  By the work of the candlestick is denoted the communication of light from Divine Truth in the spiritual heaven, or in the spiritual degree of the human mind, 9548; by beaten or solid gold are denoted Divine Truths brought into heavenly order from good, 9510; to the base thereof and to the flowers thereof being beaten work, denotes good in ultimates, and truth there in the form of scientifics in adornment by the operation of the understanding conjoined with the will, 9510; and making the candlestick according to the pattern which the Lord showed to Moses, denotes just as Divine Truth is enlightened from Divine Good to perceive that all outward forms of beauty are representative of the Divine Love in the Divine Wisdom, 1584.
5.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 1822.
6.  Taking the Levites from among the children of Israel and cleansing them, denotes that those who are in charity and form the Spiritual Church must be purified, 4545.
7.  Thus doing to them to cleanse them, denotes the process of their purification, 4545; sprinkling the water of expiation upon them, denotes purification by means of the truths of the Word, which expose and remove evils and falsities, 9959³; causing a razor to pass over all their flesh, denotes the separation of falsities so that truth is conjoined with good even in ultimates, 33018; and washing their clothes, and cleansing themselves, denotes the separation of falsities from truths in the understanding, and the removal of evils from the heart, or from the will, 5954⁹, 4545.
8.  Taking a young bullock and its meal offering fine flour mingled with oil, denotes the worship of the Lord from natural good in innocence, from spiritual good, or charity, and from celestial good, or love to the Lord, 4581⁴; and another young bullock for a sin offering, denotes that evil is removed by good from the Lord in the external or natural man, 3400.
9.  Presenting the Levites before the tent of meeting, denotes that charity must be acknowledged to be the essential of all worship, giving communication with the heavens, 3540³; and assembling the whole congregation of the children of Israel denotes communication with the man of the church who is in truths, charity being the bond of union there, 7843.
10.  Presenting the Levites before the Lord denotes the acknowledgement that charity is from Him, 223; and the children of Israel laying their hands upon the Levites, denotes that charity is the means of communication and conjunction with the Lord, 3875.
11.  Aaron offering the Levites before the Lord for a wave offering on behalf of the children of Israel, denotes that only by that acknowledgement can the man of the church be vivified from the Lord through celestial love, 10091; and the Levites doing the service of the Lord, denotes to worship the Lord in the uses of life, 7038.
12.  The Levites laying their hands upon the head of the bullocks, denotes that thus, also, he is able to acknowledge that charity, as expressed in the natural man, is from the Lord, 10023; offering the one bullock for a sin offering and the other for a burnt offering before the Lord, denotes the remission of sins, the reception of such good, and its entire consecration, 223; and to make atonement for the Levites, denotes the conjunction of the external man, equally with the internal, wholly to the Lord, 20042.
13.  Setting the Levites before Aaron, and before his sons, and offering them for a wave offering to the Lord, denotes that thus charity and its faith in the Spiritual Church are in celestial love and its truths in the Celestial Church, the man of the church being vivified thereby, 10083.
14.  Thus separating the Levites from among the children of Israel, and the Levites being the Lord's, denotes that charity is properly distinguished from faith, and is to be recognized as the only medium of conjunction with the Lord, 2001.
15.  After that the Levites going in to do the service of the tent of meeting, denotes that all the uses of life and worship in heaven and the church are from charity and love, 3540³; cleansing them denotes purification from sin, 4545; and offering them for a wave offering denotes vivification from the Lord, 10983.
16.  Their being wholly given to the Lord from among the children of Israel, denotes that charity is truly the Lord's life with the man of the church, 10227; and instead of all that opens the womb, even the firstborn of all the children of Israel, the Levites being taken by the Lord, denotes that charity is primary, although faith in the beginning of regeneration appears to be so, 3875.
17.  All the firstborn among the children of Israel being the Lord's both man and beast, denotes that, indeed, even faith, both in its inward and outward form, is from the Lord by love and charity, 7872; and the Lord sanctifying all the firstborn to Himself on the day that He smote all the firstborn in the land of Egypt, denotes that this is made especially manifest, when man is delivered from the power of evil, by the Lord's work of redemption, and is sanctified by the reception of charity, 8080.
18.  The Lord taking the Levites instead of all the firstborn of the-children of Israel, denotes that no doubt remains as to the real origin of faith, or as to the conjunction of faith with charity, 8080.
19.  Giving the Levites as a gift to Aaron and to his sons from among the children of Israel, denotes that charity in the Spiritual Church is the expression of celestial love and its truths, 10017; to do the service of the children of Israel in the tent of meeting, denotes for the performance of the uses of life and worship with man, 3540³; to make atonement denotes the removal of evil, and thus the reconciliation of the natural with the spiritual man in every individual, 10042; and no plague among the children of Israel when they come near to the sanctuary, denotes in order that spiritual life may not be destroyed, and that external worship separated from internal may no longer prevail, through the destruction of remains, 9903.
20.  Moses and Aaron and all the congregation of the children of Israel thus doing to the Levites, denotes that in this way Divine Truth and Divine Good, with all their subordinate powers even to ultimates, are unanimous in exalting charity, 3875; and according to all that the Lord commanded Moses touching the Levites, so the children of Israel doing to them, denotes because Divine Love Itself flows into Divine Truth and effects this by causing the external to act as one with the internal man, 3875.
21.  The Levites purifying themselves from sin and washing their clothes, denotes that the man of the church as from himself removes evil internally and externally, 5954⁹; Aaron offering them for a wave offering before the Lord denotes receiving life from the Lord in all its activity, 223; and making atonement for them to cleanse them denotes as a. consequence of the reconciliation of the external man with the internal through purification, 4545.
22.  After that, the Levites going in to do the service of the tent of meeting before Aaron and before his sons, denotes that then the external man as well as the internal is fully in the performance of uses in life and worship through the power of celestial love and its truths, 9946; and as the Lord commanded Moses so doing to them, denotes that all this is accomplished by the influx of Divine Love into Divine Truth appearing outwardly as voluntary action on the part of man, 10219.
23.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.
24.  The Levites going in to the warfare in the tent of meeting from twenty-five years old and upward, denotes that it is a universal law of Divine Order, that during the state of imperfect conjunction as to faith and charity, man shall be engaged in conflict against evil from a principle of good, 2280, 649, 3540³.
25.  From the age of fifty ceasing the warfare, denotes that where that conjunction is perfect all spiritual temptation shall cease, and man shall be free, 10501.
26.  The Levites ministering with their brethren in the tent of meeting, denotes that then all the ministry of uses in life and worship will be from mutual love, 3540³; keeping the charge and doing no service, denotes worship from freedom inwardly and outwardly, 6666; and thus doing to the Levites touching their charges, denotes that it is the essential quality of charity thus; to be and thus to act, 3382.

Discussion

The first section of this chapter is interesting, not only as describing the origin and derivation of spiritual light from the celestial heavens, but also as forming a connecting link with the previous account of the gifts by the princes, the result of which was, in the spiritual sense, as we have seen, the revelation of Divine Truth. For here that: subject is continued, and then appropriately follows an account of the purification of the Levites, representing the purification of those who are in charity. And, of course, there cannot be such purification without the operation of Divine Truth inwardly, to which the light corresponds, and of the same outwardly, to which the water of expiation corresponds.

Now, the first three verses may be easily understood from what is said in the references; but the fourth requires a little particular study. The work of the candlestick signifies the communication of spiritual light to those in the middle heaven; but some remarks are necessary in reference to the Hebrew word variously translated beaten work and turned work in the versions, and in the Arcana Coelestia, solid. And it may be said that the lexicons justify all these meanings, so that we may assume that they are involved correspondentially in the internal sense; and the interpretation given in the series, namely, that beaten or solid gold denotes "truths brought into order from good," may therefore be usefully considered under three aspects. It is the Lord Who arranges our truths in order under good; but the qualifying word implies a process, and we have to consider what that may be in regard to our experience.

To begin with, from the term beaten, which implies the exercise of force, and therefore refers to the exertion of the will, we may here learn that there must be resistance to evil on our part in order that the truths we have received, and which have enlightened our understandings, may take proper form and subordination under good.

That is, we must endure temptation; and that good may give an appropriate form to our truths, we must be victorious. We ought to consider this well; and those who do consider it, will not shrink from the hard work herein involved. We must not faint, therefore, nor be weary in well-doing, but we must be determined to conquer as from ourselves.

And then there is the wreathing or turning, and this implies the office of the understanding, and the application of are. Truths that are not understood are not likely to remain with us, and still less likely when they are not applied to use; but if we understand and skilfully utilize them, under the impulse of our best affections, then forms of beauty like an ornamental basis, and like flowers, may be the result; and our whole spiritual life may be lovely. And, indeed, we may be sure that it will be lovely; for the instinct of ornamentations seems to abound everywhere in nature, and much more so must it be the case in the perfect heavenly state towards which we are tending. Moreover, we cannot imagine the love of what is beautiful being, so to speak, inherent in a sordid soul.

And, thirdly, there is the idea of solidity, or hardness, or spiritually in a bad sense, of obstinacy, and therefore in a good sense, of that firmness of character which is the result of a well-balanced understanding and will, and in fact of a fully established and confirmed stale of goodness conjoined with truth.

But, secondly, the influx of Divine light interiorly is not sufficient, and there must be the external purification of those who are in charity such as is represented by the use of the water of expiation, which denotes the truths of the Words properly adapted for this purpose. Notice particularly, here, the steps in the process. The first exposes evil and then removes it; and that is why it is called the water of expiation. But the truth by itself does not effect this; it is the operation of good by means of truth; and so it happens that the Hebrew word translated expiation also means a sin offering, that is, worship for the removal of evil in the natural man, as appears from the third section. But there must also be a "burnt-offering," or worship from love, or from the good of innocence. Thus we see the reason why there were two bullocks, the first signifying what is interior, and the second its exterior manifestation. And, in short, the second implies the work of repentance, since there is no removal of evil apart from this. Here, therefore, we may impress upon ourselves the thought that repentance does not consist simply of a single act of our lives, or even of a series of acts by which we express our sorrow for sin. On the contrary, it means rather a settled habit of the mind by which the evil which causes the sinful act is also shunned. Let us consider this well.

And now we may observe that the rest of this section clearly describes, to put it in one general statement, the conjoint operation of all the powers of the mind, for the purification and making perfect of the whole human character through charity. But of course the subject of regeneration himself, only dimly feels and perceives the particulars of this operation. And yet if we take them one by one, as here set forth, they afford ample scope for reflection. It is a grand thing to be able to recognize charity as the great bond of union between the heavens and mankind, and still a grander to feel that by charity we have conjunction with the Lord Himself. And then the double imposition of hands is highly suggestive, for it denotes communication, translation, and reception, the children of Israel laying their hands on the Levites, the External acknowledging that charity is essential, and the Levites laying their hands on the heads of the bullocks, the Internal descending and causing itself to be realized in the External. Also the same kind of reciprocal action is involved in the double mention of the Levites as a wave offering. To offer a wave offering is to acknowledge that all the activity, or, as it is termed, vivification, of our life is from the Lord. Now, it is most important that we should make this great truth actual with ourselves, for at least two purposes would be served by so doing; for on the one hand, as "Israelites," we should thereby cease to be energetic in what we do, on selfish principles, and should be more than ever active, as from ourselves on true and good principles; and on the other, as "Levites," we should be filled with ardent zeal, wisely directed by a spiritually enlightened judgement, in the consciousness of doing good from the Lord. And thus this spiritual wave offering would be at once a powerful stimulant inwardly and outwardly, and, in short, would become more and more a powerful and a perpetual stimulant. But this brings us into our fourth section, and something is to be said thereon.

"Charity is to be distinguished from faith, and is to be recognized as the only means of conjunction with the Lord." The reason is, because faith or truth, taken by itself, may be used either for selfish or for unselfish purposes, but charity or love cannot be selfish, and it is continually operative, with the spiritual man, from the Lord. Besides this, it may be property considered as the Lord's life in man, and we see why it is so especially the wave offering, and thus the very life of all faith, when it has full conjunction with it.

For the next section shows not only this, and that charity is to be expressed in the performances of uses, but also how faith, which is represented by all the firstborn among the children of Israel, may apparently hold the chief place in the beginning of regeneration. And as it is very important to understand this part of our chapter, other portions of the Word, in which it is particularly explained in The internal sense, may be usefuly consulted, as, for example, the interesting allegory concerning Cain and Abel, and the history of Esau and Jacob in the Old Testament, and particularly what is frequently said about Peter, James and John, and their representation in the New Testament.

With regard to the section included in vers. 20-22, however, it is in be noticed that in the literal sense it is merely a statement that the instructions given to Moses and Aaron concerning the Levites were carried into effect; and yet a careful study of its, internal sense will show that it is so expressed as to reveal other truths in relation to the general subject, while at the same time there is a recapitulation of the orderly series according to man's experience, namely, purification internally and externally, the full activity of the Lord's life in consequence, the reconciliation of the external with the internal man following, and lastly the performance of uses as the result of the whole process. And here, indeed, a moment's reflection will show that unless we are first purified, and then receive new life and energy from the Lord, we cannot perform genuine good works untainted with unworthy motives.

And now, therefore, it will be very interesting to consider our last section in its connection with all that precedes, noticing first, however, that in ver. 24, twenty-five years is named as the age at which the Levites were required to commence their duties instead of thirty, as in chap. iv., where the apparent discrepancy is considered in the commentary at the end of the chapter. But we now have to consider, from the spiritual side, why we have twenty-five and not thirty. In the first place, the literal sense in the former chapter, that is, numbering from thirty years old to fifty, expresses the whole duration of the "service" or "warfare," meaning, spiritually, the whole period during which there should be temptations; but, in this chapter, the literal sense describes rather the point at which this should begin, and that at which it should cease, meaning, spiritually, to distinguish the imperfect state of conjunction with the Lord at the commencement of temptations, from the state of rest when they should be over, as well as their duration. Now, the number thirty, which signifies "somewhat of combat," in relation to the number fifty, which denotes fullness, means little of temptation in relation to fullness of it; and there being twenty between the two numbers, involves the truth that conjunction with the Lord is effected by temptations, because twenty, like two, signifies conjunction. But, again, the relation between twenty-five and fifty is that the former is half of the latter, thus denoting less of fullness and less of conjunction, rather than less of temptation like thirty, 10255. Hence then, again, we see, as well as from the references given on ver. 24, that: twenty-five properly signifies there "the state of imperfect conjunction as to faith and charity," while in chap. iv. the number thirty properly signifies "somewhat of combat," that is, of spiritual temptations. But with regard to numbers in general, we do well to notice that their specific signification is very often dependent on the connection in which they stand as to the subject and as to the series in the internal sense.

And, secondly, it is to be observed that what is said in this section about the service or warfare of the Levites in the tent of meeting, before the age of fifty, refers spiritually to the whole course of temptations experienced by him who is in charity during his state of truth, leading to his full realization of good. For the purification of man from evil, and all the worship connected therewith, as represented by the washings and the sacrifices of different kinds, cannot be effected without temptations, and only one who is in charity, as a principle upon which he regulates his life, can endure temptations. For he who is in faith without charity, or in no faith at all, cannot, of course, experience any conflict between good and evil, and consequently any purification. Let us then "count it all joy when we enter into diverse temptations" (James 1:2).

Numbers Chapter 9

Summary of the Spiritual Sense

1. On the conjunction and appropriation of good and truth with man in a state of obscurity, when faith is in its prime and is sanctified by love, on account of deliverance from evil and falsity, vers. 1-5.
2. On the cause of non-conjunction and non-appropriation, and the remedy, vers. 6-12.
3. The consequence of neglect; and provision for those in the external church, vers. 13-14.
4. Concerning revelation from the Lord by the Word; and also concerning states of progress and of rest according to the Word, vers. 15-23.

The Contents of each Verse

References and Notes

1.  The Lord speaking to Moses in the wilderness of Sinai, denotes revelation from the Lord by Divine Truth giving perception to the man of the Spiritual Church when he is in obscurity as to good on account of deficiency as to truths, 8753; and in the first month of the second year after they were come out of the land of Egypt, saying, denotes that yet he is in some truths conjoined with good through deliverance from evil, 8866.
2.  The children of Israel being required to keep the passover in its appointed season, denotes that such conjunction should be confirmed by the appropriation of good according to the state, 7867.
3.  In the fourteenth day of this month, between the evenings, keeping it at the appointed season, denotes that good is conjoined with truth in man in passing successively from an old state to one that is new, 10135; and according to all the statutes thereof, and according to all the ordinances thereof, denotes according to the state specifically as regards things external and internal, 3382.
4.  Moses speaking to the children of Israel that they should keep the passover, denotes that then man is prompted from within, and disposed from without to such conjunction and appropriation, 2187.
5.  Actually keeping the passover, in the first month, on the fourteenth day of the month, between the evenings in the wilderness of Sinai, denotes conjunction and appropriation when faith is in its prime and is sanctified by love, although the state is new and comparatively obscure, 8753; and according to all that the Lord commanded Moses, so the children of Israel doing, denotes because there is perpetual influx from the Lord by Divine Truth, and man then cheerfully co-operates, 4258.
6.  Certain men that were unclean by the dead body of a man, so that they could not keep the passover on that day, denotes that some truths with man cannot be conjoined with good, and thus fully appropriated on account of the prevalence of evils and falsities, 487; and their coming before Moses and before Aaron then, denotes that, nevertheless, they are under the influence of Divine Truth and Good in that state, 9946.
7.  Those men saying "we are unclean by the dead body of a man," denotes confession from the light of truth, that they are impure through evil, being drawn into external delights, 3900¹⁰; and "wherefore are we kept back that we may not offer the oblation of the Lord in its appointed season among the children of Israel?" denotes that thus they are debarred from fully acknowledging the Lord in worship, as to the external man, 2212.
8.  Moses saying "Stay you; that I may hear what the Lord will command concerning you," denotes that they are undecided, and so far, not fully receptive of influx from the Lord, 5486.
9.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word; and by saying is denoted perception, 1822.
10.  Speaking to the children of Israel and saying "If any man of you or of your generations be unclean by reason of a dead body, denotes revelation, in the case where evils for a time prevail with them, 3900¹⁰; being on a journey afar off, denotes being in a state of instruction, 8918; and being still required to keep the passover to the Lord, denotes that conjunction and appropriation will still be possible, 2187.
11.  Keeping the passover in the second month, on the fourteenth day between the evenings, denotes a state of the reciprocal conjunction of good with truth, and of truth with good, at the end of a state of temptation, because the second month denotes the conjunction of good with truth, 5194, the fourteenth day, denotes the conjunction of truth with good, as well as a holy state on account of two and seven being involved, 7900, and between the evenings, denotes the end of a state of temptation and thus of purification, and also the beginning of a new state, 7901; and eating it with unleavened bread and bitter herbs, denotes that then the undelightful things of temptation are coming to an end, and good purified from falsity may be realized, 7854.
12.  Not leaving any of it until the morning, denotes that states of temptation cease when this takes place, 7860; not breaking a bone thereof, denotes that ultimate truths being purified remain entire, 8005; and keeping it according to all the statute of it, denotes that good is conjoined with truth in external things, 3382.
13.  The man that is clean, and is not in a journey, denotes one neither in a state of temptation, nor of instruction, 8918; forbearing to keep the passover, denotes neglecting to appropriate good in externals as well as internally, 2187; that soul being cut off from his people, denotes to be in danger of separating good from truth entirely, 1259; not offering the oblation of the Lord in its appointed season, denotes non-acknowledgement of the Lord by ascribing all good to Him in his conduct, 2212; and that man bearing his sin, denotes that then evil and falsity together will be confirmed in him, 9937.
14.  A stranger denotes one who is not of the church and yet is; instructed and agrees thereto, 1463; to be willing to keep the passover, denotes being willing and realizing the conjunction and appropriation of good and truth externally, 2187; doing according to the statute and the ordinance of it, denotes realization externally and internally, 3382; and one statute both for the stranger and for him that is born in the land, denotes that the law is the same both for the natural and the spiritual man, 8013.
15.  The day that the tabernacle was reared up, denotes when the church is established in man by means of the Word, 6315; the cloud covering the tabernacle even the tent of the testimony, denotes the appearances of truth from the Word and its literal sense, 8106; and its being on the tabernacle at even as it were the appearance of fire until the morning, denotes that in every state of obscurity the man of the church has good and truth from the Word, and also in every state of brightness, 8108.
16.  So it being always; the cloud covering the tabernacle, and the appearance of fire by night, denotes that this is perpetual because all heavenly states with man are from the Word; and even in his obscurity its good and truth are revealed to him. This is seen by observing that in states of brightness, denoted by morning, the revelation of Divine Truth is moderated by the obscurity of the human understanding, and in states of obscurity, denoted by evening and night, the love of the Lord in the heart vivifies and cheers the soul, 8108.
17.  The children of Israel journeying whenever the cloud was taken up from the Tent, and encamping where the cloud abode, denotes that all states of progress and rest with man, are according to the Word, the former taking place when its good and truth are revealed, and the latter when they are in obscurity, 3613.
18.  The children of Israel journeying and encamping at the commandment of the Lord, denotes that thus by the Divine Providence instruction is received from the Word, and by Him from the Word, are all the states of man ordinated and arranged, 4236; and remaining encamped as long as the cloud abode upon the tabernacle, denotes that man, from himself is not aware of such ordination and arrangement, because with regard to this he is in obscurity, 8106.
19.  When the cloud tarried upon the tabernacle many days, then the children of Israel keeping the charge of the Lord and not journeying, denotes that during such obscurity progress in spiritual life is delayed; yet there is no retrogression, although there is no progress, 1457.
20.  By the cloud being sometimes a few days upon the tabernacle, is denoted delay on account of obscurity as to good, more than as to truth, because the terms many and few, in the internal sense, have relation, respectively, to states of truth and good, and not to mere number, 6654, and because in Matt 20:16, the few that were chosen evidently denote the good, and the many that were called those who are in truths without good, altogether apart from the numbers; for otherwise it would have to be concluded that only a few of the human race will be saved, which is very far from being true, 3900⁴; arid by remaining encamped, or journeying according to the commandment, or mouth, of the Lord, is denoted that it is good from the Lord which determines man's state as to progress, and as to the ordination and arrangement of truths, 1457.
21.  The cloud being sometimes from evening to morning, denotes successive states of obscurity and brightness, 8108; the cloud being taken up in the morning, and their then journeying, denotes that man is led forward in states of brightness, 8108; the cloud continuing by day and by night, denotes sometimes no progress in both states, 8108; and still journeying when the cloud was taken up, denotes progress afterwards, 1457.
22. 5194; by days, and months, and a year are denoted respectively states of obedience, of faith, and of love, according to the series, 7828; the cloud tarrying and abiding on the tabernacle, denotes that obscurity of state involves delay, 3613; and journeying when the cloud was taken up, denotes that the removal of obscurity means progress, 1457.
23.  Encamping or journeying at the commandment, or mouth, of the Lord, denotes that states of rest or progress are from the Lord, 8560; and keeping the charge of the Lord at the commandment, or mouth of the Lord, by the hand of Moses, denotes that man must co-operate with the Lord, believing that he receives life from Him continually by Divine Truth, 7010.

Discussion

It is so well known in the Christian world that the feast of the Passover was appointed to commemorate the deliverance of the Israelites from Egyptian bondage, and that, generally, it signifies man's deliverance from the bondage of sin, that it is not necessary to demonstrate these things. But it is not so well known what the particulars concerning this feast signify, nor can it be known apart from an acquaintance with the correspondences in which the Word is written. What, for example, is meant, spiritually, by the destruction of all the firstborn of the Egyptians, and the sacrifice of the lamb in order that the firstborn of the Israelites might be preserved? A thousand guesses may be made, and many fancies indulged, to account for such facts, and to show what they signify as far as the spiritual life is concerned; but without this universal law of correspondence, no satisfactory explanation can be given; and therefore this should afford strong presumptive evidence, not only that the law itself is a law of Divine Order, but that it is applicable both to the works of the Lord and to His Word. And when we consider further, what wonderful results have followed from its application to the Word, through the explanation of several of its books in series, we ought to be fully convinced that these books are the Word of the Lord, and were not the work of any finite man. Let us then reverently consider the subject now before us; and as a preliminary step, reflect on what is said on the above-named points. The firstborn of the Egyptians, denote faith separated from charity, and the firstborn of the Israelites faith conjoined with charity, 352; while a lamb denotes the good of innocence, and in the supreme sense the Lord Himself from whom all innocence comes, 3994⁶, and thus we learn that, personally, we are delivered from evil by means of a true faith in the Lord grounded in the good of innocence from Him; and that to keep the Passover, is to be conjoined with the Lord, and to appropriate good from Him. And before leaving this point, it may be interesting to notice the signification of the blood of the lamb being sprinkled on the lintel, and on the two side posts of the houses. The blood, of course, signifies the holy truth which is of the good of innocence; putting it upon the posts and upon the lintel denotes that, in this connection, it signifies the truths and goods of the natural degree, the houses denoting what has relation to good, and eating denoting enjoyment, or making this truth and good a part of the natural life; while doing it in that night signifies when evil is condemned and rejected by the regenerating man, even in the state denoted in our chapter by "between the evenings," 7845. And thus we see that these are all practical truths that have to be realized by each of us; and we may be sure that the same is the case with all the other particulars named in the paragraph just referred to, and also in our first section. A word, however, must be said, on the expression "between the evenings," because different opinions are held as to its precise meaning. Spiritually, it signifies the state of transition from the old and corrupt life to the beginning of the new life, 7844; but literally, some suppose it is the time between the setting of the sun and the moment when the stars become visible; others maintain that it is to be reckoned from the time when the sun begins to decline from the meridian to its setting; and others, again, that the two evenings were the time immediately before, and immediately after sunset (Kitto, are. "Passover"). But now, considering these differences of opinion, the following words have special interest: "That by between the evenings is not meant the time between the evening of one day and the evening of another day, but the time between evening and morning, thus, inclusively, night or twilight, is evident from this, that the continual burnt offering of a Iamb, was not only made in the evening, but also in the morning. Hence it may be manifest that the like is signified in other places by between the evenings, as where it is said that they should offer the passover between the evenings (Num 9:5. 11), which is also explained elsewhere in these words, 'You shall sacrifice the passover in the evening, when the sun has set'.

at the stated time of departure out of Egypt, afterwards you shall roast and eat it in that place which Jehovah your God shall choose, and you shall respect the morning, and shall go into your tents ' (7)." And to this it may be added that as, clearly, the passover was sacrificed, or was commanded to be sacrificed, when the sun was set, it follows that the first evening was just after sunset and that therefore the second evening was just before sunrise on the following morning, "between the evenings," thus meaning the time between the sunset of one day and the sunrise of the next, corresponding as already stated to the state of transition between the old life and the new.

Coming now to our second and third sections, which may be considered together on account of the connection between them, it is only necessary, in the first place, to observe that they are not only easy to comprehend, spiritually, but are of great practical importance. For who cannot see that this description is according to our actual experience? We are in the course of regeneration, and our principles of faith and charity are, so far, established; and yet we are unclean by the dead body of a man, that is, evils and falsities in the natural man, which is as yet void of spiritual life in several respects, infest and contaminate us. And it is well for us if, in this state, we can acknowledge our deficiencies, and are uncertain about our duty, until we are enlightened from the Word, according to vers. 7-9. And it is still better, in this case, if in spite of our weakness, we persevere in our worship of the Lord; for this is what compliance with the instruction here given really amounts to; and to eat the passover in the second month exactly as directed, is to convert what would otherwise be a failure into a success, by doubling our exertions to be conjoined with the Lord, even in our extremity, which is denoted by eating the passover in the evening, and by resolutely abstaining from the tempting evil, and patiently enduring the necessary conflict, which are denoted by eating with unleavened bread, and bitter herbs. But, indeed, in addition to these experiences, we now, as final results, cease to contaminate our life of good by continuing to indulge in the delights of evil, which is involved in not leaving any of the passover until the morning, 8480; and also we preserve our truths entire, in being victorious, which is signified by not breaking a bone of it, 8005. But with regard to the next section, which concludes what is said about the passover, what has already been said, combined with the explanation in giving the references thereon is sufficient to make its meaning clear; and we now proceed, therefore, to study the last section.

As the tabernacle and the tent of meeting represent the heavens in successive order, so also, in a lower degree, they represent the church, and in particular every man who has the principles which make the church within him. And the church is said to be established in man, when faith and charity are his ruling principles instead of the loves of the world and of himself, at the beginning of regeneration; and this is the sense in which we are to regard the words commencing the section on account of all that follows, because the journeyings of the Israelites denote the successive states of progress with the man of the church, 8102^1/2. But the cloud covered the tabernacle; and we have seen from the series what that indicates spiritually. This, however, is not all that is involved in the fact. It is true that through the literal sense of the Word there is revelation 1o man in every state. But it is also true that the same sense hides the glory and the beauty of the internal sense, which describes those principles which are represented by the tabernacle and all things in it, and this for the best and wisest of purposes, namely, lest man should enter into those truths before he is prepared, and so it is written, "Over all the glory there shall be a covering" (Isaiah 4:5). And here particular attention should be paid to the last clause of ver. 18. Encamping denotes the ordination and arrangement of man's truths under good, which is entirely the work of the Lord; and as this refers to the progressions of man's regeneration, although it may also be applied to angelic life as well, we may consider one point in connection with it, which is revealed in the Writings of the church. It is that, as we advance, we acquire what is called the good of truth, that is the state as to love and charity, which may he obscurely realized at any period of our life by obeying the truth; and this state of good is clearly that to which the encampment corresponds, while the arrangement of the camp at any particular spot, corresponds to the arrangement of truths by the Lord according to that particular state of good. Now we do not know what that is; hut we may be sure that it is one step in our journey towards our own heavenly society in which we shall realize and understand our proper position in the heavenly kingdom, which will be permanent. And these reflections may encourage us to "run with patience the race set before us" (Heb 12:1). For we may depend upon it, that every state of our life has its relation to that which is eternal.

And now, lastly, it is very interesting indeed to notice and reflect upon the several different things specified in the rest of the chapter. First, there is the state of obedience during seasons of repose; secondly, there is the state when good is in obscurity and not so much truth, as indicated by the distinction many and few; thirdly, progress made in a state of brightness signified by morning, and repose in a state of obscurity represented by night; fourthly, states of repose continuing both during states of brightness and states of obscurity; and, lastly, seasons of repose in states of obedience, or of faith, or of love, respectively, from all of which we may learn something with regard to our conduct in life. But certainly the closing statement of the chapter, namely, that states of rest and progress are all from the Lord, is worthy of very serious consideration. For it teaches us emphatically, that we cannot from any self-derived intelligence, or under the influence of any merely worldly or selfish motive, promote our own spiritual progress, or enjoy any seasons of spiritual repose. Of course, the contrary does appear to us, at certain times, to be surely the case, since the motives just mentioned do cause people to do many good things, but although usefulness to others may thereby be promoted, it is yet quite evident that no one can advance in the religious life by such actions, since it is impossible to serve two masters, or in other words, to act from selfishness and charity at the same time as ruling motives. Hence, therefore, if we would properly act according to the commandment of the Lord, we must cease to allow self and the world to rule us, at the same time remembering that to take proper care of ourselves and our property is not, necessarily, cither selfish or worldly.

Numbers Chapter 10

Summary of the Spiritual Sense

1. Concerning revelation from the Lord, that it is adapted to man in all his changes of state; and that it has relation to good, and truth, and their conjunction. Also that it is from Divine Good by Divine Truth; and that it is perpetual, being adequate to every state of conflict, and to every state of rest and peace, vers. 1-10.
2. Man's progress in regeneration is from a state of obscurity into a state of spiritual light, vers. 11-13.
3. It begins by a change as to the celestial things of love, vers. 14-17_;
4. This causes changes as to its spiritual things successively, these proceeding from inmost affections to those which are relatively external, ver. 18-21.
5. It then follows that the inmost of the ultimate heaven, or of the natural degree, is affected, and makes progress in due order and subordination, vers. 22-24.
6. And, lastly, the external of the ultimate heaven, or of the natural degree, advances in a similar order and subordination; and thus the whole heaven, the whole church, or the whole individual, moves forward, vers. 25-28.
7. But not only so. For those who are in the truth of simple good, outside the church, are also influenced and make progress, vers. 29-32.
8. And, more than all, the Lord Himself is the Leader of His people, by means of the Word; while His church acknowledges that all progress is from Him, even through states of conflict into states of peace and rest continually, vers. 33-36.

The Contents of each Verse