3875. 'And she said, Now this time my husband will cling to me' means in the highest sense love and mercy, in the internal sense charity, in the external sense a joining together - spiritual love being meant here. This is clear from the meaning of 'clinging to'. As regards 'clinging' in the external sense, or inner sense nearest to the literal, meaning a joining together, this may be seen without explanation; and as regards 'clinging' in the internal sense meaning charity, this is evident from the consideration that charity, or what amounts to the same, mutual love, is a spiritual joining together. For mutual love is a joining together of affections belonging to the will and a consequent agreement of thoughts belonging to the understanding, and so is a joining of minds as to both parts. That 'clinging' in the highest sense means love and mercy is evident from this, for when the description 'infinite and eternal' is applied to charity or spiritual love the attribute of mercy is meant, mercy being Divine love directed towards the human race engulfed in such great miseries. For man of himself is nothing but evil, and what is within him, insofar as this has its origin in himself, is altogether from hell. Yet the Lord beholds him with Divine Love, and therefore the raising up of him from the hell in which of himself he dwells and his deliverance from it is called mercy. And because that mercy is an attribute of Divine Love, 'clinging' in the highest sense therefore means both love and mercy.

[2] As regards 'clinging' in the internal sense meaning spiritual love, or what amounts to the same, charity towards the neighbour, this may also be seen from other places in the Word, as in Isaiah,

Do not let the son of the foreigner who has clung to Jehovah say, Jehovah surely separates me from being with His people. The sons of the foreigner who cling to Jehovah, to minister to Him and to delight in the name of Jehovah, will be His servants. Isaiah 56:3, 6.

'Clinging to Jehovah' stands for keeping His commandments, which is an act of spiritual love, for no one at heart keeps God's commandments except him in whom good that flows from charity towards the neighbour is present. In Jeremiah,

In those days the children of Israel will come, they and the children of Judah weeping as they come; and they will seek Jehovah their God. They will ask Zion concerning the way, their faces towards it, [saying,] Come and let us cling to Jehovah in an everlasting covenant that is not forgotten. Jeremiah 50:4-5.

'Clinging to Jehovah' in like manner stands for keeping His commandments at heart, that is, doing so from good that flows from charity.

[3] In Zechariah,

Many nations will cling to Jehovah on that day and will be My people. Zechariah 2:11.

Here the meaning is similar. In Isaiah,

Jehovah will have compassion on Jacob, and will again choose Israel, and will set them on their own land. And the sojourner will cling to them, and they will join themselves to the house of Jacob. Isaiah 14:1.

'The sojourner clinging to them' stands for having a similar allegiance to the law. 'Joining themselves to the house of Jacob' stands for the good that flows from charity, which is present in those meant by 'the house of Jacob'. In Matthew,

No one can serve two masters, for either he will hate the one and love the other or he will cling to the one and despise the other. You cannot serve God and mammon. Matthew 6:24.

Here the celestial form of love is meant by 'loving', the spiritual form by 'clinging to'. Both of these expressions are used because those two forms of love are distinct and separate. Otherwise one expression would have been sufficient.

[4] People who are stirred by spiritual love are therefore called 'the sons of Levi', as in Malachi,

Who can endure the day of His coming, and who will stand when He appears? He will sit as a refiner and purifier of silver, and He will purify the sons of Levi and purge them like gold, and like silver. Malachi 3:2-3.

In the highest sense the Lord is meant by 'Levi' by virtue of Divine love and of mercy towards those in whom spiritual love is present. This may be seen in the same prophet,

That you may know that I have sent this command to you, to be My covenant with Levi, said Jehovah Zebaoth. My covenant with him will be [a covenant] of life and peace. You have turned back from the way; you have caused many to stumble at the law, you have corrupted the covenant of Levi; therefore I have made you despised. Malachi 2:4-5, 8-9.

And because in the highest sense the Lord's Divine Love or His Mercy was meant by 'Levi', and in the internal sense spiritual love, the tribe of Levi was therefore established as the priesthood; for in the internal sense of the Word 'the priesthood' is nothing other than the holiness of love and 'kingship' the holiness of faith, 1728, 2015 (end), 3670.

[5] Because the expression 'cringing to' from which Levi received his name means spiritual love, which is the same as mutual love, the same expression in the original language is used to mean lending and borrowing. ¹ And these two - lending and borrowing - in the Jewish Church represented mutual love, a representation which will in the Lord's Divine mercy be dealt with elsewhere. Mutual love is different from friendship inasmuch as mutual love has a person's good in view, and in directing itself towards that good is directed towards the person in whom good is present. Friendship however has the person in view, which is also mutual love when it looks at that person from the point of view of, that is, on account of, that good. But when it does not look at him from the point of view of good or on account of that good but on account of self which it calls good, friendship is not in that case mutual love but something close to the love of self. And insofar as it is close to this it is opposed to mutual love. In itself mutual love is nothing else than charity towards the neighbour, for in the internal sense 'the neighbour' means nothing else than good, and in the highest sense the Lord because all good originates in Him and He is Good itself, see 2425, 3419. This mutual love or charity towards the neighbour is what is understood by spiritual love and meant by 'Levi'. What is more, in the Word celestial love, and also conjugial love, is expressed in the sense of the letter as 'clinging to', but this is derived from a different expression in the original language from that from which the name Levi is obtained.

[6] This other expression means an even closer joining together, as in the following places: In Moses,

You shall fear Jehovah your God: you shall serve Him and cling to Him. Deuteronomy 10:20.

You shall go after Jehovah your God, and fear Him, and keep His commandments, and hear His voice, and serve Him, and cling to Him. Deuteronomy 13:4.

To love Jehovah your God, to go in all His ways, and to cling to Him. Deuteronomy 11:22.

To love Jehovah your God, to obey His voice, and to cling to Him, for He is your life. Deuteronomy 30:20.

In Joshua,

Take good care to carry out the commandment and the law which Moses the servant of Jehovah commanded you, to love Jehovah your God, and to walk in all His ways, and to keep His commandments, and to cling to Him, and to serve Him with all your heart and with all your soul. Joshua 22:5.

In the second Book of Kings,

King Hezekiah trusted in Jehovah the God of Israel. He clung to Jehovah; he did not turn back from going after Him, and he kept His commandments which

Jehovah had commanded Moses. 2 Kings 18:5-6.

In Jeremiah,

As a waistcloth clings to the loins of a man, so I made the whole house of Israel and the whole house of Judah to cling to Me, to be for Me a people, a name, a praise, and a glory; but they were not obedient. Jeremiah 13:11.

[7] The fact that conjugial love as well is expressed by 'clinging to' is evident from the following,

Therefore a man will leave his father and his mother and will cling to his wife, and they will be one flesh. Genesis 2:24.

On account of your hardness of heart Moses wrote this commandment, but from the beginning of creation God made them male and female. For this reason a man (homo) will leave his father and mother and cling to his wife, and the two will be one flesh. What therefore God has joined together man (homo) must not put asunder. Mark 10:5-9; Matthew 19:5.

The soul of Shechem clung to Dinah, Jacob's daughter. He loved the girl, and spoke to the girl's heart. Genesis 34:3.

Solomon loved many foreign women. Solomon clung to these in love. 1 Kings 11:1-2.

These quotations show then that 'clinging to' is an expression descriptive of love which was adopted in ancient times by Churches in which meaningful signs were prominent, and that it means nothing else in the internal sense than a spiritual joining together, which is charity and love.

Poznámky pod čarou:

3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.