5585. 'Saying, You will not see my face' means that no compassion will show itself. This is clear from the meaning of 'face', when used in reference to a person, as his interiors, that is to say, his affections and consequent thoughts, dealt with in 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102. But when used in reference to the Lord, for the Lord is represented in the highest sense by 'Joseph', 'face' means mercy and compassion, and therefore 'not seeing his face' means a lack of mercy or absence of compassion. Not that the Lord lacks any compassion, for He is pure mercy; but when the intermediary that effects the joining to Him is not present it does seem to a person as though there is no compassion in the Lord. The reason for this is that if no intermediary effecting the joining together is present, no acceptance of good takes place. And if there is no acceptance of good, evil is present instead. If at this time the person calls out to the Lord because evil prompts him to do so, thus for selfish reasons in defiance of anyone else's needs, he is not heard, in which case it seems as though no compassion shows itself.

[2] As regards 'Jehovah's (or the Lord's) face' meaning mercy, this is evident from the Word; for understood properly 'Jehovah's (or the Lord's) face' is Divine love itself, and being Divine love it is the face of mercy since mercy is the expression of love towards the human race set in such miseries. The truth that 'Jehovah's (or the Lord's) face' is Divine Love may be seen from the Lord's face when He was transfigured in the presence of Peter, James, and John; that is, when He displayed His Divinity to them,

His face shone like the sun. Matthew 17:2.

It has been shown already that 'the sun' is Divine Love, see 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696. The Lord's actual Divinity had never previously appeared in any face; but His Divine Human had so appeared, through which, seemingly within which, Divine Love - which in relation to the human race is Divine Mercy - showed itself. This Divine Mercy within the Divine Human is called 'the angel of His face' in Isaiah,

I will cause the mercies of Jehovah to be remembered. He has rewarded ¹ them according to His mercies, and according to the abundance of His mercies; and He became their Saviour. And the angel of His face saved them; in His love and in His pity He redeemed them. Isaiah 63:7-9.

The expression 'the angel' is used because 'angels' in the Word means in the internal sense some attribute of the Lord, 1925, 2821, 4085, in this case His mercy, which is why the phrase 'the angel of His face' is used.

[3] 'Jehovah's (or the Lord's) face' is not only mercy but also peace and goodness since these are attributes of mercy, as may also be seen from the following places: In the Blessing,

Jehovah make His face shine upon you and be merciful to you. Jehovah lift up His face upon you and give you peace. Numbers 6:25-26.

Here it is quite evident that 'making His face shine' means showing mercy, and 'lifting up His face' means granting His peace. In David,

God be merciful to us and bless us, and make His face shine upon us. Psalms 67:1.

Here also 'face' stands for mercy. In the same author,

Turn us back, O God, and make Your face shine, that we may be saved. Psalms 80:3, 7, 19.

Here the meaning is similar. In the same author,

Deliver me from the hand of my enemies and my pursuers. Make Your face shine upon Your servant. Psalms 31:15-16.

Likewise in Psalms 119:134-135. In Daniel,

Hear, our God, the prayer of Your servant, and his supplications, and make Your face shine upon Your sanctuary that has been made desolate. Daniel 9:17.

Here also 'making His face shine' stands for showing mercy.

[4] In David,

Many are saying, Who will cause us to see good? Lift up the light of Your face upon us. Psalms 4:6-7.

'Lifting up the light of His face' stands for His imparting good because of His mercy. In Hosea,

Let them seek My face; when they are in distress, in the morning let them seek Me. Hosea 5:15.

In David,

Seek My face! Your face, O Jehovah, will I seek. Psalms 27:8-9.

In the same author,

Seek Jehovah and His strength; seek His face continually. Psalms 105:4.

'Seeking Jehovah's face' stands for seeking His mercy. In the same author,

I, in righteousness, shall see Your face. Psalms 17:15.

And in Matthew,

See that you do not despise any of these tiny ones; for I say to you that their angels in heaven always see the face of My Father who is in heaven. Matthew 18:10.

'Seeing God's face' stands for the enjoyment of peace and good because of His mercy.

[5] But the contrary of this is the hiding or concealment and also the turning away of the face, by which showing no compassion is meant, as in Isaiah,

In an overflowing of My anger I hid My face from you for a moment; but with eternal mercy I will have mercy on you. Isaiah 54:8.

'An overflowing of anger' stands for temptation in which, because the Lord does not seem to show mercy, the words 'I hid My face from you for a moment' are used. In Ezekiel,

I will turn My face away from them. Ezekiel 7:22.

In David,

How long, O Jehovah, will You forget me [as if] for ever? How long will You hide Your face from me? Psalms 13:1

In the same author,

Do not hide Your face from me; do not cast aside Your servant in anger. Psalms 17:8, 9.

In the same author,

Why, O Jehovah, do You abandon my soul? Why do You hide Your face from me? Psalms 88:14.

In the same author,

Make haste, answer me, O Jehovah. MY spirit is consumed. Do not hide Your face from me, lest I become like those going down into the pit. Cause me to hear Your mercy in the morning. Psalms 143:7-8.

And in Moses,

My anger will flare up against this people on that day, so that I forsake them, and I will hide My face from them, and they will be devoured. I will certainly hide My face on that day, because of all the evil which they have done. Deuteronomy 31:17-18.

'Anger flaring up' stands for turning oneself away, 5034, and 'hiding one's face' for not showing any compassion.

[6] These actions are attributed to Jehovah or the Lord, for the reason that although He is never angry and never turns away or hides His face He is said to do so because that is how it seems to someone under the influence of evil. For the person under the influence of evil turns himself away and hides the Lord's face from himself; that is, he removes His mercy from himself. The fact that it is the evils present with a person that do this is also clear from the Word, as in Micah,

Jehovah will hide His face from them at that time, inasmuch as they have rendered their deeds evil. Micah 3:4.

In Ezekiel,

Because they transgressed against Me, therefore I hid My face from them. According to their uncleanness and according to their transgressions I have dealt with them and have hidden My face from them. Ezekiel 39:23-24.

In particular in Isaiah,

Your iniquities are what separate you from your God, and your sins what cause. His face to hide from you. Isaiah 59:2.

From these and many other places one may see the internal sense, which shows itself in various places and is discovered by one who is looking for it.

Poznámky pod čarou:

2682. 'And she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. This is clear from the meaning of 'the boy' as spiritual truth, dealt with in 2669, 2677, and from the meaning of 'a shrub' or a bush as perception, yet so small as to be scarcely anything at all - that smallness being the reason for the use of the expression, 'under one of the shrubs' (for by 'shrubs' the same is meant, though in a minor degree, as by trees, which mean perceptions, see 103, 2163) - and also from the feeling expressed in the action, which is the feeling of despair. From this it is evident that 'she put the boy under one of the shrubs' means despair that no truth or good at all was perceived. That being put under one of the shrubs means being left desolate so far as truth and good are concerned, to the point of despair, is evident in Job,

In poverty and in hunger, one all alone. They were fleeing to the drought, to the previous night's desolation and devastation, picking mallows on the shrub; in the cleft of the valleys to dwell, in holes of the dust and rocks; among the shrubs they were groaning, under the wild thistle they were joined together. Job 30:3-4, 6-7.

This is a reference to the desolation of truth, which is described by means of expressions used commonly in the Ancient Church - for the Book of Job is a book of the Ancient Church - such as 'in poverty and in hunger, one all alone', 'fleeing to the drought, the previous night's desolation and devastation', 'in the clefts of valleys and rocks to dwell', as well as 'picking mallows on the shrubs', and 'groaning among the shrubs'. So also in Isaiah,

They will come and all of them will rest in rivers of desolations, in the clefts of rocks, and on all bushes, and in all water-courses. Isaiah 7:19.

This also is a reference to desolation, which is described by means of similar forms of expression, namely 'resting in rivers of desolations, in the clefts of rocks, and on bushes'.

[2] In this present verse the subject is the second state of those who are being reformed, which is a state when they are reduced to ignorance, so that they do not know any truth at all, even to the point of despair. The reason they are reduced to such ignorance is so that the persuasive light which shines from the proprium may be extinguished. This light is such that it illuminates falsities as much as it does truths and so leads to a belief in what is false by means of truths and a belief in what is true by means of falsities, and at the same time to trust in themselves. They are also reduced to such ignorance in order that they may be led through actual experience into a recognition of the fact that no good or truth at all originates in themselves or what is properly their own but in the Lord. Those who are being reformed are reduced to ignorance, even to the state of despair, at which point they receive comfort and enlightenment, as is clear from what follows. For the light of truth from the Lord cannot flow into the persuasive thinking that originates in the proprium; indeed its nature is such as to extinguish that light. In the next life that persuasive thinking presents itself as the light in winter, but with the approach of the light of heaven a kind of darkness consisting in ignorance of all truth takes the place of that wintry light. This state with those who are being reformed is called a state of desolation of truth, and is also frequently the subject in the internal sense of the Word.

[3] But few are able to know about that state because few at the present day are being regenerated. To people who are not being regenerated, it is all the same whether they know the truth or whether they do not, and also whether what they do know is the truth or whether it is not, provided that they can pass a thing off as the truth. But people who are being regenerated give much thought to doctrine and to life since they give much thought to eternal salvation. Consequently if truth deserts them, they grieve at heart because truth is the object of all their thought and affection. The nature of the state of those who are being regenerated and the nature of those who are not may become clear from the following consideration: While in the body a person lives as to his spirit in heaven and as to his body in the world. He is born into both and has been so created that he is in effect able as to his spirit to be with angels, and at the same time to be with men through the things which belong to the body. But since those who believe that they have a spirit which will continue to live after death are few in number those who are being regenerated are few. To those who do believe that they have a spirit the next life forms the whole of their thought and affection, and the world in comparison none at all. But to those who do not believe that they have a spirit the world forms the whole of their thought and affection and the next life in comparison none at all. The former are those who can be regenerated, but the latter those who cannot.